Certain disputations of right to sacraments, and the true nature of visible Christianity defending them against several sorts of opponents, especially against the second assault of that pious, reverend and dear brother Mr. Thomas Blake / by Richard Baxter ...
         Baxter, Richard, 1615-1691.
      
       
         
           1658
        
      
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             Certain disputations of right to sacraments, and the true nature of visible Christianity defending them against several sorts of opponents, especially against the second assault of that pious, reverend and dear brother Mr. Thomas Blake / by Richard Baxter ...
             Baxter, Richard, 1615-1691.
          
           
             The second edition corrected and amended.
          
           [48], 531 [i.e. 511] p.
           
             Printed by R.W. for Nevil Simmons ... and are to be sold by him ... and by Nathaniel Ekins ...,
             London :
             1658.
          
           
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             Numerous errors in paging.
             Reproduction of the original in the St. John's College Library, Cambridge University.
          
        
      
    
     
       
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         eng
      
       
         
           Blake, Thomas.
           Sacraments -- Church of England.
           Baptism -- Church of England.
        
      
    
     
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           Certain
           Disputations
           Of
           Right
           to
           SACRAMENTS
           ,
           and
           the
           true
           nature
           of
           Visible
           Christianity
           ;
           Defending
           them
           against
           several
           sorts
           of
           Opponents
           ,
           especially
           against
           the
           second
           assault
           of
           that
           Pious
           ,
           Reverend
           and
           Dear
           Brother
           
             Mr.
             Thomas
             Blake
          
           .
        
         
           By
           RICHARD
           BAXTER
           ,
           Teacher
           of
           the
           Church
           in
           KEDERMINSTER
           .
        
         
           The
           Second
           Edition
           corrected
           and
           amended
           .
        
         
           
             Mark
             16.16
             .
          
           
             He
             that
             Believeth
             ,
             and
             is
             Baptized
             shall
             be
             saved
             ,
             and
             he
             that
             believeth
             not
             shall
             be
             damned
             .
          
           
             Luke
             14.33
             .
          
           
             Whosoever
             he
             be
             of
             you
             that
             forsaketh
             not
             all
             that
             he
             hath
             ,
             he
             cannot
             be
             my
             Disciple
             .
          
           
             Acts
             3.23
             .
          
           
             Every
             soul
             which
             will
             not
             hear
             that
             Prophet
             ,
             shall
             be
             destroyed
             from
             among
             the
             People
             .
          
        
         
           LONDON
           ,
           Printed
           by
           
             R.
             W.
          
           for
           
             Nevil
             Simmons
          
           Book
           seller
           in
           Kederminster
           ,
           and
           are
           to
           be
           sold
           by
           him
           there
           and
           by
           
             Nathaniel
             Ekins
          
           ,
           at
           the
           Gun
           in
           Pauls
           Church-Yard
           .
           1658.
           
        
      
       
         
         
           Disput.
           1.
           
           Whether
           Ministers
           may
           admit
           persons
           into
           the
           Church
           of
           Christ
           by
           Baptism
           ,
           upon
           the
           bare
           verbal
           Profession
           of
           the
           true
           Christian
           saving
           faith
           without
           staying
           for
           ,
           or
           requiring
           any
           further
           Evidences
           of
           sincerity
           ?
        
         
           Disput.
           2.
           
           Whether
           Ministers
           must
           or
           may
           Baptize
           the
           Children
           of
           those
           that
           profess
           not
           saving
           Faith
           ,
           upon
           the
           profession
           of
           any
           other
           Faith
           that
           comes
           short
           of
           it
           ?
        
         
           Disput.
           3.
           
           Whether
           the
           Infants
           of
           Notoriusly-ungodly
           baptized
           Parents
           have
           Right
           to
           be
           Baptized
           ?
        
         
           Disput.
           4.
           
           Whether
           any
           besides
           Regenerate
           Believers
           have
           a
           Right
           to
           the
           Sacraments
           given
           them
           by
           God
           ,
           and
           may
           thereupon
           require
           them
           and
           receive
           them
           ?
        
         
           Disput.
           5.
           
           
             De
             Nomine
          
           ,
           Whether
           Hypocrites
           and
           other
           Vnregenerate
           persons
           ,
           be
           called
           Church-members
           ,
           Christians
           ,
           Believers
           ,
           Saints
           ,
           Adopted
           ,
           Iustified
           ,
           &c.
           
           Vnivocally
           ,
           Analogically
           or
           Equivocally
           ?
        
         
           Some
           Reasons
           fetcht
           from
           the
           rest
           of
           M
           ●
           Blake's
           Assaults
           ,
           and
           from
           Doctor
           Owen's
           and
           M
           ●
           Robertson's
           Writings
           against
           me
           ,
           which
           acquit
           me
           from
           returning
           them
           a
           more
           particular
           answer
           .
        
      
       
         
         
           To
           the
           faithful
           servants
           of
           Christ
           ,
           the
           Associated
           Ministers
           of
           Worcestershire
           .
        
         
           
             Reverend
             and
             dear
             Brethren
             .
          
        
         
           AS
           I
           ow
           you
           an
           account
           of
           my
           Doctrine
           ,
           when
           you
           require
           it
           ,
           so
           do
           I
           also
           in
           some
           regards
           ,
           when
           it
           is
           accused
           by
           others
           :
           which
           accordingly
           I
           here
           give
           you
           ;
           and
           with
           you
           ,
           to
           the
           rest
           of
           the
           Church
           of
           God.
           I
           take
           my self
           also
           to
           have
           a
           Right
           to
           your
           Brotherly
           admonitions
           ;
           which
           I
           earnestly
           crave
           of
           you
           ,
           when
           you
           see
           me
           go
           aside
           .
           And
           that
           I
           may
           begin
           to
           you
           in
           the
           exercise
           of
           that
           faithfulness
           which
           I
           crave
           from
           you
           ,
           I
           humbly
           exhort
           you
           ,
           that
           in
           the
           study
           and
           practice
           of
           such
           points
           as
           are
           here
           disputed
           (
           yea
           and
           of
           all
           the
           Doctrine
           of
           Christ
           ,
           )
           you
           would
           still
           most
           carefully
           watch
           against
           Self
           ,
           and
           suffer
           it
           not
           once
           to
           come
           in
           and
           plead
           its
           Interest
           ,
           lest
           it
           entice
           you
           to
           be
           Man-pleasers
           ,
           when
           it
           hath
           first
           made
           you
           Self-pleasers
           ,
           and
           so
           no
           longer
           the
           servants
           of
           Christ.
           You
           are
           deservedly
           honored
           for
           your
           Agreements
           and
           Undertakings
           :
           but
           it
           is
           a
           
             faithful
             Performance
          
           that
           must
           prepare
           you
           for
           the
           Reward
           ,
           and
           prevent
           the
           Doom
           of
           the
           slothfull
           and
           unfaithful
           ,
           Mat.
           25.23
           ,
           26.
           
           But
           this
           will
           not
           be
           
           done
           ,
           if
           you
           consult
           with
           Flesh
           and
           Blood
           ,
           Self-denial
           and
           
             the
             Love
             of
             God
             in
             Christ
             ,
          
           do
           constitute
           the
           New-man
           ;
           The
           exercise
           of
           these
           must
           be
           the
           daily
           work
           of
           your
           Hearts
           and
           Lives
           ;
           and
           the
           preaching
           of
           these
           the
           summ
           of
           your
           Doctrine
           .
           Where
           Love
           doth
           constrain
           you
           ,
           and
           Self-denial
           clense
           your
           way
           ,
           you
           will
           finde
           alacrity
           and
           delight
           in
           those
           works
           ,
           which
           to
           the
           carnal
           seem
           thorny
           and
           grievous
           ,
           and
           not
           to
           be
           attempted
           .
           This
           will
           make
           you
           to
           be
           up
           and
           doing
           ,
           when
           others
           are
           loytering
           ,
           and
           wishing
           and
           pleasing
           the
           flesh
           ,
           and
           contenting
           themselves
           with
           plausible
           Sermons
           ,
           and
           the
           repute
           of
           being
           able
           pious
           men
           .
           If
           these
           two
           Graces
           be
           but
           living
           in
           your
           hearts
           ,
           they
           will
           run
           through
           your
           thoughts
           ,
           and
           words
           and
           waies
           ,
           and
           give
           them
           a
           spirituall
           and
           heavenly
           tincture
           ;
           They
           will
           appear
           in
           your
           Sermons
           and
           exemplary
           lives
           ,
           and
           give
           you
           a
           special
           fertility
           in
           good
           works
           ;
           They
           will
           have
           so
           fruitful
           an
           influence
           upon
           all
           your
           flock
           ,
           that
           none
           of
           them
           shall
           pass
           into
           another
           world
           ,
           and
           take
           possession
           of
           their
           everlasting
           State
           ,
           till
           you
           have
           done
           your
           best
           for
           their
           Conversion
           and
           salvation
           ;
           and
           therefore
           that
           we
           may
           daily
           live
           in
           the
           
             Love
             of
             God
          
           ,
           in
           Self-denial
           and
           
             Christian
             unity
          
           ,
           is
           the
           summ
           of
           the
           praiers
           of
        
         
           
             
               Your
               unworthy
               Brother
            
             ,
             Richard
             Baxter
             .
          
           
             Kederminster
             ,
             
               Jan.
               17.
               1656.
               
            
          
        
      
       
         
         
           The
           Preface
           .
        
         
           IT
           is
           not
           long
           ago
           since
           it
           was
           exceeding
           far
           from
           my
           thoughts
           ,
           that
           ever
           I
           should
           have
           been
           so
           much
           imployed
           in
           Controversies
           with
           dear
           and
           Reverend
           Brethren
           ,
           as
           since
           that
           time
           I
           have
           been
           .
           I
           repent
           of
           any
           temerity
           ,
           unskilfulness
           or
           other
           sin
           of
           my
           own
           which
           might
           occasion
           it
           ,
           and
           I
           am
           much
           grieved
           that
           it
           hath
           occasioned
           offense
           to
           some
           of
           the
           Brethren
           whom
           I
           contradict
           :
           But
           yet
           I
           foresee
           that
           some
           light
           is
           like
           to
           arise
           by
           this
           collision
           ,
           and
           the
           Church
           will
           receive
           more
           good
           then
           hurt
           by
           it
           .
           We
           are
           united
           in
           Christ
           ,
           and
           in
           hearty
           Love
           to
           one
           another
           ,
           (
           which
           as
           my
           soul
           is
           certainly
           conscious
           of
           ;
           so
           I
           have
           not
           the
           least
           doubt
           of
           it
           in
           most
           of
           
           my
           Brethren
           with
           whom
           I
           have
           these
           Debates
           )
           we
           are
           so
           far
           agreed
           ,
           that
           we
           do
           without
           scruple
           profess
           our selves
           of
           the
           same
           faith
           ,
           and
           Church
           :
           and
           where
           the
           Consequences
           of
           our
           Differences
           may
           seem
           to
           import
           any
           great
           distance
           ,
           which
           we
           are
           fain
           to
           manifest
           in
           our
           Disputes
           ,
           we
           lay
           that
           more
           upon
           the
           opinion
           then
           the
           persons
           ,
           as
           knowing
           that
           they
           discern
           not
           and
           own
           not
           such
           Consequences
           .
           And
           if
           any
           salt
           be
           mingled
           in
           our
           Writings
           (
           which
           is
           usual
           in
           Disputes
           that
           are
           not
           lifeless
           )
           or
           it
           is
           intended
           rather
           to
           season
           then
           to
           fret
           ,
           or
           to
           bite
           that
           which
           each
           one
           takes
           to
           be
           an
           error
           ,
           rather
           then
           the
           man
           that
           holdeth
           it
           ;
           (
           If
           there
           be
           two
           or
           three
           toothed
           contenders
           that
           have
           more
           to
           do
           with
           persons
           then
           with
           doctrines
           ,
           that
           's
           nothing
           to
           the
           rest
           )
           And
           thus
           on
           both
           sides
           those
           that
           erre
           ,
           and
           those
           that
           have
           the
           truth
           ,
           do
           shew
           that
           Error
           is
           the
           thing
           which
           they
           detest
           ,
           and
           would
           disclaim
           it
           ,
           if
           they
           saw
           it
           ;
           and
           that
           Truth
           is
           it
           which
           they
           love
           ,
           and
           are
           zealous
           for
           it
           so
           far
           as
           they
           know
           it
           ▪
           And
           doubtless
           the
           comparing
           of
           our
           several
           Evidences
           ,
           will
           be
           some
           help
           to
           the
           unprejudiced
           ,
           to
           the
           attainment
           of
           a
           clearer
           discovery
           of
           the
           Truth
           .
        
         
         
           The
           greatest
           thing
           that
           troubleth
           me
           ,
           is
           to
           hear
           that
           there
           are
           some
           men
           ,
           yea
           (
           which
           is
           the
           wonder
           )
           some
           Orthodox
           Godly
           Ministers
           (
           though
           I
           hope
           but
           few
           )
           that
           fetch
           an
           Argument
           from
           our
           Disputes
           against
           the
           motions
           to
           Peace
           and
           Unity
           and
           unquestionable
           Duties
           ,
           which
           on
           other
           occasions
           are
           made
           to
           them
           ;
           and
           if
           any
           Arguments
           of
           mine
           be
           used
           to
           move
           them
           ,
           they
           presently
           reply
           ,
           [
           If
           he
           would
           promote
           peace
           ,
           he
           should
           not
           break
           it
           ,
           by
           dissenting
           from
           or
           writing
           against
           his
           Brethren
           .
           ]
           But
           what
           if
           I
           were
           as
           bad
           as
           you
           can
           imagine
           ,
           will
           you
           therefore
           refuse
           any
           Evidence
           that
           shall
           be
           brought
           you
           ,
           or
           neglect
           any
           duty
           that
           God
           shall
           call
           you
           to
           ?
           Will
           my
           unpeaceableness
           excuse
           yours
           ?
           But
           stay
           Brethren
           ;
           do
           you
           build
           the
           Churches
           Peace
           on
           such
           terms
           as
           these
           ?
           Will
           you
           have
           Union
           and
           Communion
           with
           none
           but
           your
           own
           Party
           ,
           that
           are
           in
           all
           things
           of
           your
           own
           Opinions
           ?
           If
           these
           be
           your
           grounds
           ,
           you
           are
           utterly
           schismatical
           in
           your
           foundations
           ,
           though
           you
           should
           actually
           get
           all
           the
           Christians
           in
           Europe
           to
           be
           of
           your
           minde
           .
           O!
           me
           thinks
           men
           that
           are
           humble
           (
           as
           all
           are
           that
           shall
           be
           saved
           )
           should
           be
           so
           
           far
           acquainted
           with
           the
           weakness
           of
           their
           understandings
           ,
           as
           to
           have
           meaner
           thoughts
           of
           them
           ,
           and
           not
           to
           make
           them
           the
           Standard
           of
           the
           Churches
           Judgement
           ,
           or
           the
           Center
           of
           its
           Peace
           .
           There
           's
           no
           two
           men
           of
           you
           all
           ,
           of
           one
           minde
           in
           all
           things
           among
           your selves
           .
        
         
           But
           I
           confess
           your
           faults
           excuse
           not
           mine
           ;
           and
           I
           am
           much
           too
           blame
           ,
           if
           I
           be
           not
           willing
           to
           hear
           of
           them
           &
           reform
           them
           .
           But
           I
           can
           do
           nothing
           against
           the
           truth
           ;
           it
           is
           not
           in
           my
           power
           to
           be
           of
           all
           mens
           minds
           ,
           when
           they
           are
           of
           so
           many
           and
           inconsistent
           .
           If
           I
           agree
           with
           some
           Reverend
           Brethren
           ,
           it
           must
           displease
           the
           rest
           by
           disagreeing
           from
           them
           .
           And
           therefore
           I
           have
           long
           resolved
           to
           study
           to
           please
           God
           ,
           (
           who
           may
           be
           pleased
           )
           instead
           of
           men
           ,
           and
           do
           my
           best
           to
           find
           out
           the
           Truth
           ,
           and
           entertain
           it
           and
           obey
           it
           ,
           as
           far
           as
           I
           can
           understand
           it
           ,
           and
           to
           propound
           it
           to
           others
           ,
           and
           leave
           it
           to
           God
           and
           them
           whether
           it
           shall
           be
           received
           or
           not
           .
           And
           for
           my self
           to
           be
           heartily
           thankful
           to
           any
           ,
           that
           will
           help
           me
           to
           know
           more
           ,
           and
           deliver
           me
           from
           any
           Error
           that
           I
           am
           in
           .
        
         
           The
           Differences
           that
           these
           Brethren
           have
           blamed
           me
           for
           are
           in
           these
           three
           points
           or
           four
           :
           1.
           
           About
           the
           Interest
           of
           Faith
           ,
           Repentance
           ,
           
           and
           other
           Graces
           in
           our
           Justification
           .
           Of
           this
           I
           have
           not
           heard
           from
           any
           Brother
           ,
           that
           yet
           he
           is
           unsatisfied
           ,
           since
           I
           published
           my
           Confession
           ;
           save
           what
           is
           in
           an
           Epistle
           to
           the
           Sermons
           on
           Iohn
           17.
           to
           which
           I
           have
           long
           ago
           prepared
           an
           Answer
           (
           and
           the
           by-exceptions
           answered
           in
           this
           Book
           .
           )
        
         
           2.
           
           About
           proving
           Christianity
           by
           Argument
           ;
           of
           which
           I
           have
           heard
           from
           none
           since
           I
           published
           my
           Papers
           against
           Infidelity
           .
           3.
           
           About
           the
           Universality
           of
           Redemption
           :
           and
           4.
           
           About
           the
           Controversies
           of
           this
           Book
           .
        
         
           For
           the
           former
           of
           these
           last
           ,
           I
           find
           a
           Reverend
           ,
           Learned
           man
           endeavouring
           to
           load
           me
           with
           some
           note
           of
           Singularity
           ,
           I
           mean
           D.
           
             Ludovicus
             Molinaeus
          
           ,
           in
           his
           Preface
           to
           his
           
             Paraenesis
             ad
             aedificatores
             Imperii
             in
             Imperio
          
           (
           a
           Book
           that
           hath
           much
           Learning
           ,
           and
           more
           Truth
           then
           is
           fairly
           used
           ,
           the
           face
           of
           it
           being
           writhen
           to
           frown
           upon
           them
           that
           own
           it
           ,
           and
           Parties
           wronged
           even
           where
           Truth
           is
           defended
           ,
           though
           through
           the
           unhappiness
           of
           the
           Distinction
           oft
           clouded
           when
           it
           seems
           explicated
           ,
           and
           through
           —
           I
           know
           not
           what
           ,
           the
           Controversie
           seldom
           truly
           stated
           .
           )
           This
           Learned
           man
           hath
           thought
           it
           meet
           ,
           for
           the
           
           disgracing
           Amyraldus
           ,
           by
           the
           smalness
           of
           his
           success
           to
           mention
           me
           thus
           ,
           as
           his
           only
           Proselyte
           in
           
             England
             ,
             [
             Forsan
             eo
             consilio
          
           Amyraldus
           
             cudit
             suam
             Methodum
             ,
             ut
             Lutheranis
             subpalparet
             ,
             &
             gratiam
             apud
             eos
             iniret
             ,
             sperans
             per
             eam
             Lutheranos
             reconciliatum
             iri
             Calvinistis
             :
             sed
             reverâ
             dum
             falsam
             studet
             inire
             gratiam
             ,
             nulli
             parti
             eo
             nomine
             gratus
             est
             ,
             nec
             ulla
             parte
             haeret
             apud
             Lutheranos
             ,
             ut
             censet
          
           Calovius
           clarissimus
           Wittemberge
           Theologus
           ;
           
             nec
             de
             vincit
             sibi
             Anglos
             aut
             Belgas
             :
             In
             Belgio
             enim
             nulli
             nisi
             Arminiano
             ;
             in
             Anglia
             uni
          
           Baxtero
           ,
           
             apprime
             placet
             ejus
             Methodus
          
           .
           ]
           And
           three
           leaves
           after
           ,
           [
           
             Sed
             in
             solatium
          
           Dallęo
           ,
           ut
           Amyraldus
           Baxterum
           
             Anglum
             ,
             sic
          
           Dallę
           is
           Woodbrigium
           
             itidem
             Anglum
             ,
             peperit
             proselytam
             &
             admiratorem
          
           ]
           It
           is
           an
           ungrateful
           task
           to
           answer
           a
           Writing
           ,
           whose
           Error
           is
           a
           multiplication
           of
           palpable
           U●truths
           in
           matter
           of
           fact
           ;
           for
           they
           are
           usually
           more
           unwillingly
           heard
           of
           then
           committed
           .
           But
           I
           shall
           lay
           these
           following
           considerations
           in
           the
           way
           of
           this
           Learned
           man
           ,
           where
           his
           conscience
           may
           find
           them
           1.
           
           If
           in
           England
           Amyraldus
           Method
           do
           please
           
             uni
             Baxtero
          
           ,
           and
           yet
           Dallaeus
           have
           proselyted
           Woodbridge
           also
           ,
           and
           Amyraldus
           and
           Dallaeus
           Method
           be
           the
           same
           ,
           Quaer
           .
           Whether
           Baxter
           and
           Woodbridge
           are
           not
           the
           
           same
           man
           ?
           2.
           
           Qu.
           Whether
           this
           Learned
           man
           know
           the
           judgement
           of
           all
           England
           ?
           3.
           
           I
           meet
           with
           so
           many
           of
           Amyraldus
           mind
           in
           the
           point
           of
           Universal
           Redemption
           ,
           that
           if
           I
           might
           judge
           of
           all
           the
           rest
           by
           those
           of
           my
           acquaintance
           ,
           I
           should
           conjecture
           that
           half
           the
           Divines
           in
           England
           are
           of
           that
           opinion
           .
           4.
           
           Is
           it
           not
           a
           thing
           famously
           known
           in
           England
           ,
           that
           this
           middle
           way
           of
           Universal
           Redemption
           hath
           been
           by
           Writing
           and
           Disputing
           and
           preaching
           maintained
           by
           as
           excellent
           Divines
           for
           Learning
           ,
           Judgement
           ,
           holiness
           ,
           and
           powerful
           Preaching
           (
           as
           far
           as
           we
           can
           judge
           )
           as
           ever
           England
           bred
           ?
           It
           s
           famously
           known
           that
           B
           p
           Vsher
           was
           for
           it
           ,
           that
           B
           p
           Davenant
           ,
           B
           p
           Carleton
           ,
           B
           p
           Hall
           ,
           Dr
           Ward
           ,
           Dr
           Goad
           ,
           Mr
           Balcanquall
           ,
           being
           all
           the
           Divines
           that
           were
           sent
           to
           the
           Synod
           of
           Dort
           from
           Brittain
           ,
           were
           for
           it
           :
           and
           
             Davenant
             ,
             Hall
          
           ,
           and
           Ward
           ,
           have
           wrote
           for
           it
           :
           that
           those
           holy
           ,
           renowned
           Preachers
           ,
           Dr
           Preston
           (
           of
           which
           read
           Mr
           
             Tho.
             Ball
          
           in
           his
           life
           )
           ,
           Dr
           Stoughton
           ,
           Mr
           
             Wil.
             Whately
          
           ,
           Mr
           
             Wil.
             Fenner
          
           ,
           M
           
             Iohn
             Ball
          
           ,
           Mr
           
             Ezek.
             Culverw●ll
          
           ,
           Mr
           
             Rich.
             Vines
          
           ,
           &c.
           were
           for
           it
           :
           And
           many
           yet
           living
           do
           ordinarily
           declare
           their
           judgment
           that
           way
           .
           And
           are
           not
           these
           more
           then
           
             unus
             Baxterus
          
           ?
           An
           excellent
           Writing
           of
           
             Ioannes
             Be●gius
          
           to
           that
           end
           ,
           
           was
           lately
           translated
           here
           into
           English
           ,
           and
           published
           by
           Mr
           
             Mauritius
             Bohemus
          
           ,
           a
           Divine
           residing
           in
           Leicestershire
           .
           5.
           
           Is
           it
           not
           famously
           known
           that
           the
           Divines
           of
           Breme
           go
           this
           way
           ,
           and
           the
           Duke
           of
           Brandenburg's
           Divines
           ,
           &
           that
           Wendeline
           complaineth
           to
           Spanhemius
           of
           it
           :
           and
           that
           
             Ludovicus
             Crocius
             ,
             Mat
             Martinius
          
           ,
           and
           Iselburge
           (
           besides
           the
           Brittish
           Divines
           gave
           it
           in
           as
           their
           judgement
           at
           the
           Synod
           of
           Dort
           ;
           so
           that
           the
           Synod
           hath
           nothing
           against
           it
           ;
           and
           nothing
           but
           what
           this
           
             unus
             Baxterus
          
           ,
           and
           all
           of
           his
           mind
           do
           readily
           subscribe
           to
           herein
           .
           Nay
           ,
           is
           it
           not
           manifested
           that
           Dr
           Twiss
           himself
           hath
           frequently
           written
           for
           it
           ?
           6.
           
           Can
           he
           that
           knows
           the
           Lutherane
           and
           Arminian
           doctrine
           believe
           both
           these
           ,
           that
           the
           Arminians
           in
           Belgia
           are
           pleased
           with
           Amyraldus
           Method
           ,
           and
           yet
           that
           
             nullâ
             parte
             haeret
             apud
             Lutheranos
          
           ?
           7.
           
           Can
           he
           that
           hath
           read
           what
           
             Davenant
             ,
             Camero
             ,
             Amyraldus
             ,
             Lud.
             Crocius
             ,
          
           &c.
           have
           written
           against
           the
           Arminians
           ,
           and
           what
           
             Grotius
             ,
             Tilenus
          
           ,
           and
           others
           of
           them
           have
           written
           against
           them
           ,
           be
           yet
           perswaded
           that
           the
           Arminians
           are
           pleased
           with
           Amyraldus
           Method
           ,
           any
           further
           then
           to
           be
           
             less
             dispeased
          
           with
           it
           then
           with
           some
           others
           ?
           8.
           
           When
           Mr
           Woodbridge
           doth
           profess
           but
           that
           
           he
           is
           for
           Universal
           Redemption
           in
           Davenant's
           sense
           ,
           [
           especially
           since
           he
           read
           Daile
           ,
           &c.
           ]
           doth
           this
           Learned
           man
           well
           infer
           thence
           ,
           that
           he
           was
           Daile's
           proselyte
           ,
           when
           the
           contrary
           is
           intimated
           ,
           yea
           is
           the
           [
           
             fatetur
             se
             nondum
             concoquentem
          
           Amyraldi
           Methodum
           .
           ]
           true
           or
           false
           ?
           9.
           
           When
           this
           
             unus
             Baxterus
          
           did
           write
           a
           Book
           for
           Universal
           Redemption
           in
           this
           middle
           sense
           ,
           before
           he
           ever
           saw
           either
           
             Amyraldus
             ,
             Davenant
          
           ,
           or
           any
           Writer
           (
           except
           Dr
           Twiss
           )
           for
           that
           way
           ,
           and
           was
           ready
           to
           publish
           it
           ,
           and
           stopt
           it
           on
           the
           coming
           forth
           of
           Amyraldus
           ,
           and
           was
           himself
           brought
           to
           this
           judgement
           ,
           by
           reading
           Dr
           Twiss
           ,
           and
           meditating
           of
           it
           and
           had
           in
           print
           so
           long
           ago
           professed
           these
           things
           ,
           whether
           this
           Learned
           man
           should
           after
           all
           this
           publish
           to
           the
           world
           ,
           that
           I
           am
           Amyraldus
           proselyte
           ?
           I
           speak
           but
           as
           to
           the
           truth
           of
           the
           report
           ;
           for
           as
           to
           the
           reputation
           of
           the
           thing
           ,
           I
           should
           think
           it
           a
           great
           benefit
           if
           I
           had
           the
           opportunity
           of
           sitting
           at
           the
           feet
           of
           so
           judicious
           a
           man
           as
           I
           perceive
           Amyraldus
           to
           be
           10.
           
           Whether
           is
           Calovius
           a
           competent
           witness
           of
           the
           judgement
           of
           the
           Lutherans
           in
           general
           ,
           or
           a
           witness
           capable
           of
           dishonouring
           Amyraldus
           ,
           when
           he
           so
           unpeaceably
           and
           voluminously
           poureth
           out
           his
           fiery
           indignation
           against
           the
           
           moderate
           Lutherans
           themselves
           ,
           that
           are
           but
           willing
           of
           Peace
           ,
           under
           the
           name
           of
           Calixtians
           ,
           seeking
           to
           make
           them
           odious
           from
           the
           honorable
           name
           of
           
             Georgius
             Calixtus
          
           ,
           who
           went
           with
           them
           in
           that
           peaceable
           way
           ?
           11.
           
           If
           it
           be
           
             David
             Blondell
          
           that
           he
           means
           ,
           when
           he
           saith
           of
           Daile's
           Book
           [
           
             Obstetricante
             magno
             illìc
             Viro
             ,
             sed
             Armimianorum
             cultore
          
           ]
           (
           and
           Blondell
           only
           prefaceth
           to
           it
           )
           Whether
           any
           that
           hath
           read
           the
           Writings
           of
           Blondell
           ,
           and
           heard
           of
           his
           fame
           ,
           should
           believe
           this
           accusation
           ?
           or
           rather
           —
           12.
           
           Is
           it
           a
           certain
           Truth
           or
           a
           Calumny
           that
           is
           thus
           expressed
           of
           
             Dallaeus
             ,
             [
             Certum
             est
             tamen
             hâc
             Apologiâ
             maluisse
             Arminianorum
             ordinibus
             inseri
             ,
             quàm
             sedem
             inter
             contrà-remonstrantes
             tenere
          
           ]
           ?
           And
           is
           it
           certain
           ,
           that
           Dr
           Molin
           knows
           the
           mind
           of
           Dallaeus
           better
           then
           he
           doth
           his
           own
           ,
           or
           is
           sooner
           then
           himself
           to
           be
           believed
           in
           the
           report
           of
           it
           ?
           13.
           
           Whether
           the
           desire
           which
           he
           expresseth
           that
           Camero
           had
           been
           expelled
           ,
           and
           the
           words
           that
           he
           poureth
           forth
           against
           him
           ,
           do
           more
           dishonour
           Camero
           or
           himself
           ?
           And
           if
           that
           Article
           of
           Justification
           were
           sufficient
           ground
           of
           his
           condemnation
           and
           expulsion
           ,
           and
           consequently
           
             Olevian
             ,
             Scultetus
             ,
             Vrsinus
             ,
             Paraeus
             ,
             Piscator
             ,
             Alstedius
             ,
             Wendeline
             ,
             Gataker
             ,
          
           and
           abundance
           more
           
           should
           have
           tasted
           of
           the
           same
           sauce
           ,
           Whether
           these
           persecuting
           principles
           savour
           not
           of
           too
           high
           an
           esteem
           of
           their
           own
           judgements
           ,
           and
           tend
           not
           either
           to
           force
           an
           implicite
           faith
           in
           the
           Ministery
           ,
           or
           to
           depopulate
           the
           Church
           ,
           and
           break
           all
           in
           pieces
           ?
           And
           whether
           more
           credit
           is
           to
           be
           given
           to
           the
           judgement
           of
           this
           Learned
           man
           ,
           against
           Camero
           ,
           or
           to
           the
           general
           applause
           of
           the
           Learned
           ,
           Pious
           and
           Peaceable
           Divines
           of
           most
           Protestant
           Churches
           ?
           For
           instance
           ,
           such
           as
           B
           p
           Hall's
           ,
           who
           in
           his
           
             Peace-maker
             ,
             p.
          
           49.
           saith
           of
           him
           ,
           that
           he
           was
           [
           the
           Learnedst
           Divine
           ,
           be
           it
           spoken
           without
           envy
           ,
           that
           the
           Church
           of
           Scotland
           hath
           afforded
           in
           this
           last
           age
           .
           ]
           14.
           
           Whether
           this
           Learned
           man
           had
           not
           forgotten
           his
           former
           Triumph
           in
           the
           supposed
           unsuccessfulness
           of
           Amyralds
           Method
           ,
           and
           the
           paucity
           of
           his
           partakers
           or
           approvers
           ,
           when
           he
           wrote
           this
           in
           deep
           sorrow
           for
           the
           Churches
           of
           
             France
             ,
             [
             Seriò
             ingemisco
             Patriae
             &
             Ecclesiis
             in
             ea
             reformatis
             ,
             quod
             jam
             totos
             viginti
             annos
             Methodus
          
           Amyraldi
           
             impunè
             regna
             verit
             :
             nemine
             intrà
          
           Galliam
           
             hiscere
             audente
             ,
             aut
             ullo
             vindice
             veritatis
             ibi
             exurgente
          
           ]
           &
           do
           these
           words
           shew
           his
           desire
           of
           Peace
           or
           Contention
           in
           the
           Church
           ?
           15.
           
           Whether
           it
           be
           truth
           that
           he
           saith
           ,
           that
           all
           the
           Divines
           of
           the
           
           Assembly
           at
           Westminster
           were
           against
           Amyraldus
           Method
           ,
           when
           Mr
           Vines
           hath
           often
           and
           openly
           owned
           Davenant's
           way
           of
           Universal
           Redemption
           ;
           and
           others
           yet
           living
           are
           known
           to
           be
           for
           it
           ?
           16.
           
           Whether
           it
           be
           proved
           from
           the
           cited
           words
           of
           their
           Confession
           ,
           c.
           8.
           
           §
           .
           5.
           that
           such
           was
           their
           judgement
           ,
           when
           they
           express
           no
           such
           thing
           ?
           And
           I
           have
           spoken
           with
           an
           eminent
           Divine
           ,
           yet
           living
           ,
           that
           was
           of
           the
           Assembly
           ,
           who
           assured
           me
           that
           they
           purposely
           avoided
           determining
           that
           Controversie
           ,
           and
           some
           of
           them
           profest
           themselves
           for
           the
           middle
           way
           of
           Universal
           Redemption
           .
           17.
           
           Is
           there
           one
           man
           in
           Oxford
           or
           Cambridge
           (
           besides
           himself
           )
           that
           believes
           his
           next
           words
           ,
           [
           
             pari
             obelo
             confodiunt
             hanc
             Methodum
             quotquot
             sunt
             bodie
             Doctores
             &
             Professores
             Oxoniae
             &
             Cantabrigiae
          
           ]
           except
           on
           supposition
           that
           the
           foregoing
           words
           be
           untrue
           which
           pari
           relateth
           to
           ?
           18.
           
           Is
           it
           probable
           that
           Dr
           Twiss
           was
           an
           enemy
           to
           that
           doctrine
           of
           Redemption
           which
           he
           hath
           so
           often
           asserted
           ,
           viz
           [
           That
           Christ
           dyed
           for
           all
           men
           ,
           so
           far
           as
           to
           purchase
           them
           pardon
           and
           salvation
           on
           condition
           they
           would
           repent
           and
           believe
           ;
           and
           for
           the
           Elect
           ,
           so
           far
           further
           as
           to
           procure
           them
           faith
           and
           repentance
           it self
           :
           ]
           
           which
           he
           hath
           oft
           in
           many
           Writings
           as
           to
           Mr
           Cranford's
           charge
           concerning
           his
           severe
           accusation
           of
           Dallaeus
           ,
           and
           judging
           his
           very
           heart
           to
           be
           guilty
           of
           such
           dissimulation
           ,
           as
           [
           that
           he
           wrote
           not
           seriously
           ,
           but
           contrary
           to
           what
           he
           thought
           ,
           and
           that
           nothing
           could
           be
           more
           illiterate
           .
           I
           shall
           not
           put
           the
           question
           ,
           whether
           it
           be
           probable
           that
           these
           words
           could
           pass
           from
           such
           a
           man
           ,
           because
           he
           is
           alive
           to
           vindicate
           himself
           ,
           if
           the
           report
           be
           false
           ,
           or
           to
           own
           it
           ,
           if
           true
           .
           19.
           
           Do
           all
           the
           contemptuous
           expressions
           of
           a
           Dissenter
           so
           much
           dishonour
           the
           judgement
           of
           Dallaeus
           ,
           as
           this
           Dissenters
           own
           praise
           of
           his
           former
           Writings
           doth
           honour
           it
           ,
           when
           he
           saith
           of
           him
           ,
           [
           
             A
             quo
             nihil
             hactenus
             prodii●
             quod
             non
             esset
             judicii
             acerrimi
             ,
             eruditionis
             reconditissimae
             ,
             &
             dostrinae
             sanctissimae
             ,
             aut
             candidissimum
             pectus
             non
             referret
             ;
             in
             quo
             nulla
             suspicio
             malignitatis
             insideret
             ;
             multò
             minùs
             eâ
             aetate
             seriâ
             &
             serâ
             erupturae
             ,
             cùm
             lenit
             albescens
             animos
             capillus
          
           ]
           This
           is
           enough
           to
           make
           a
           stranger
           conjecture
           ,
           that
           the
           man
           is
           not
           grown
           either
           such
           a
           fool
           as
           to
           err
           so
           grosly
           as
           is
           pretended
           ,
           or
           such
           a
           knave
           as
           to
           write
           in
           the
           matters
           of
           God
           against
           his
           own
           judgement
           .
           And
           indeed
           he
           that
           will
           prove
           himself
           a
           wiser
           ,
           a
           much
           wiser
           man
           in
           these
           matters
           then
           
           
             Dallaeus
             ,
             Blondel
             ,
             Amyrald
          
           .
           &c.
           must
           bring
           another
           kind
           of
           evidence
           for
           the
           honor
           of
           his
           Wisdom
           ,
           then
           Dr
           Molin's
           Preface
           or
           Paraenesis
           is
           .
           20.
           
           Is
           it
           not
           an
           indignity
           to
           the
           dead
           ,
           which
           the
           living
           should
           hear
           with
           a
           pious
           indignation
           ,
           for
           this
           Learned
           man
           to
           feign
           that
           B
           p
           Vsher
           thought
           so
           contemptuously
           of
           Amyraldus
           Method
           ?
           Whatever
           he
           might
           say
           of
           him
           in
           any
           other
           respect
           ,
           it
           s
           well
           known
           that
           he
           owned
           the
           substance
           of
           his
           doctrine
           of
           Redemption
           .
           The
           high
           praises
           therefore
           which
           Dr
           Molin
           doth
           give
           to
           this
           reverend
           Bishop
           ,
           do
           dishonour
           his
           own
           judgement
           ,
           that
           makes
           the
           Bishops
           doctrine
           so
           contemptible
           and
           gross
           .
           The
           like
           dealing
           I
           understand
           ,
           some
           Arminian
           Divines
           (
           I
           am
           loath
           to
           name
           them
           )
           have
           used
           against
           this
           reverend
           man
           :
           One
           of
           them
           of
           great
           note
           hath
           given
           out
           ,
           that
           he
           heard
           him
           preach
           for
           universal
           Redemption
           ,
           and
           afterwards
           spoke
           to
           him
           ,
           and
           found
           him
           owning
           it
           ;
           therefore
           he
           was
           an
           Arminian
           :
           and
           I
           hear
           a
           Northamptonshire
           Arminian
           hath
           so
           published
           him
           in
           print
           .
           O
           the
           unfaithfulness
           of
           men
           seeming
           pious
           !
           The
           good
           Bishop
           must
           be
           what
           every
           one
           will
           say
           of
           him
           .
           Though
           one
           feigneth
           him
           to
           be
           of
           one
           extream
           ,
           and
           the
           other
           of
           the
           other
           extream
           ,
           
           when
           (
           alas
           !
           )
           his
           judgement
           hath
           been
           commonly
           known
           in
           the
           world
           about
           this
           30
           years
           to
           be
           neither
           for
           the
           one
           ,
           nor
           the
           other
           ,
           but
           for
           the
           middle
           way
           .
           Do
           you
           call
           for
           proof
           ?
           If
           I
           give
           you
           not
           better
           then
           either
           Dr
           Molin
           ,
           or
           the
           two
           Arminian
           Divines
           give
           ,
           let
           me
           be
           branded
           for
           a
           factious
           Calumniator
           of
           the
           dead
           ,
           whose
           name
           is
           so
           honourable
           ,
           that
           the
           forgery
           is
           the
           greater
           sin
           .
           First
           there
           is
           a
           Manuscript
           of
           his
           own
           in
           many
           mens
           hands
           ,
           dated
           March.
           3.
           1617.
           at
           Dublin
           ,
           (
           which
           I
           intend
           to
           print
           ,
           if
           no
           one
           else
           do
           it
           first
           )
           which
           asserteth
           this
           Doctrine
           in
           the
           same
           middle
           way
           as
           Davenant
           and
           Camero
           do
           .
           And
           I
           askt
           him
           whether
           he
           yet
           owned
           it
           ,
           (
           not
           long
           before
           his
           death
           )
           ,
           and
           he
           said
           ,
           He
           did
           ,
           and
           was
           firm
           in
           that
           judgment
           ;
           I
           asked
           him
           to
           whom
           he
           wrote
           it
           ,
           and
           he
           told
           me
           (
           as
           I
           remember
           )
           to
           Mr
           Culverwell
           (
           I
           am
           certain
           it
           was
           to
           him
           ,
           or
           to
           Mr
           Eyr
           ,
           who
           ,
           he
           told
           me
           ,
           was
           the
           man
           that
           fell
           so
           foul
           on
           Mr
           Culverwell
           .
           )
           2.
           
           If
           my
           own
           word
           be
           not
           sufficient
           ,
           Dr
           Kendal
           can
           bear
           witness
           that
           he
           was
           present
           ,
           once
           when
           he
           heard
           him
           own
           this
           judgement
           of
           Universal
           Redemption
           in
           the
           middle
           way
           ,
           and
           intimated
           that
           Dr
           Davenant
           and
           Dr
           Preston
           were
           minded
           of
           it
           by
           him
           ;
           (
           as
           
           reioycing
           that
           he
           sooner
           owned
           it
           ;
           )
           and
           that
           we
           cannot
           rationally
           offer
           Christ
           to
           sinners
           on
           other
           grounds
           .
           Now
           because
           the
           Bishop
           went
           this
           middle
           way
           ,
           when
           he
           speaks
           against
           the
           Arminians
           ,
           some
           feign
           him
           to
           speak
           against
           his
           own
           doctrine
           .
           And
           when
           he
           spoke
           for
           Universal
           Satisfaction
           ,
           the
           Arminians
           say
           he
           was
           turned
           to
           them
           .
           This
           is
           the
           faithfulness
           of
           the
           world
           !
           It
           shames
           and
           grieves
           me
           to
           say
           ,
           
             Of
             siding
          
           Divines
           ;
           and
           as
           much
           almost
           to
           say
           ,
           
             Of
             a
             publick
             Professor
             of
             History
             in
             Oxford
          
           :
           For
           the
           principal
           honour
           of
           a
           Historian
           ,
           is
           his
           veracity
           ,
           and
           impartial
           fidelity
           ;
           and
           how
           much
           of
           that
           this
           Preface
           to
           the
           Paraenesis
           is
           guilty
           of
           ,
           I
           leave
           to
           consideration
           upon
           the
           taste
           that
           is
           here
           given
           .
           But
           enough
           of
           this
           .
        
         
           The
           fourth
           and
           last
           particular
           in
           which
           I
           offend
           some
           few
           Brethren
           by
           my
           judgement
           ,
           is
           that
           which
           is
           the
           subject
           of
           these
           ensuing
           Disputations
           .
           But
           I
           can
           truly
           say
           of
           this
           as
           of
           the
           rest
           ,
           1.
           
           That
           if
           I
           should
           change
           my
           judgement
           and
           please
           these
           Brethren
           ,
           its
           like
           I
           should
           displease
           many
           more
           .
           For
           2.
           
           I
           take
           it
           for
           granted
           ,
           that
           I
           go
           in
           the
           common
           rode
           that
           the
           Church
           of
           Christ
           hath
           gone
           in
           from
           the
           beginning
           to
           this
           day
           ;
           so
           far
           am
           I
           from
           singularity
           .
           3.
           
           I
           
           am
           most
           certain
           that
           my
           thoughts
           were
           so
           far
           from
           intending
           singularity
           or
           the
           disturbance
           of
           the
           Church
           ,
           by
           these
           or
           other
           points
           in
           Controversie
           ,
           that
           I
           apprehended
           them
           strongly
           to
           be
           the
           truths
           that
           must
           be
           instrumental
           to
           the
           Churches
           peace
           when
           ever
           God
           seeth
           us
           meet
           to
           attain
           it
           .
           And
           though
           I
           never
           took
           a
           point
           for
           true
           
             eo
             nomine
          
           ,
           because
           it
           was
           in
           the
           middle
           ,
           or
           tended
           to
           peace
           ,
           yet
           I
           purposely
           chose
           out
           these
           truths
           rather
           then
           other
           to
           vindicate
           ,
           because
           they
           tend
           to
           peace
           .
           And
           to
           the
           praise
           of
           God
           I
           speak
           it
           ,
           that
           in
           those
           antient
           common
           disturbing
           Controversies
           between
           the
           Arminian
           and
           
             Antiarminian
             ,
             Lutheran
          
           and
           
             Calvinist
             ,
             Iesuite
          
           and
           
             Dominican
             ,
             I
             have
             discerned
             those
             Principles
             which
             quiet
             my
             own
             mind
             ,
             and
             which
             I
             am
             confident
             ,
             were
             they
             received
             according
             to
             their
             evidence
             ,
             would
             quiet
             the
             now-contending
             Christian
             world
          
           :
           But
           I
           am
           past
           doubt
           ,
           to
           be
           derided
           as
           arrogant
           for
           this
           confidence
           ;
           and
           should
           the
           Principles
           in
           a
           Method
           with
           Evidence
           be
           propounded
           ,
           though
           purposely
           to
           heal
           the
           divisions
           of
           the
           Church
           ,
           many
           of
           the
           several
           parties
           would
           but
           rage
           at
           the
           Reconciler
           ,
           and
           pour
           out
           their
           impotent
           accusations
           and
           reproaches
           against
           him
           ,
           because
           he
           would
           attempt
           the
           healing
           of
           their
           
           divisions
           ,
           and
           would
           feign
           him
           to
           be
           the
           Author
           of
           some
           new
           Sect
           ,
           for
           seeking
           to
           put
           an
           end
           to
           Sects
           .
           But
           let
           any
           man
           make
           good
           my
           just
           demand
           ,
           that
           the
           Principles
           propounded
           shall
           have
           an
           impartial
           reception
           according
           to
           their
           Evidence
           ,
           and
           I
           will
           give
           you
           security
           to
           make
           good
           my
           confidence
           ,
           that
           they
           shall
           quiet
           the
           Chrstian
           world
           hereabouts
           .
           But
           I
           know
           this
           is
           to
           be
           expected
           from
           none
           but
           God
           ;
           nor
           at
           all
           on
           earth
           in
           any
           perfection
           .
        
         
           As
           to
           the
           present
           Controversie
           ,
           it
           seemed
           good
           to
           Mr
           Blake
           to
           begin
           it
           with
           me
           ;
           and
           to
           my
           Defense
           he
           hath
           opposed
           an
           angry
           Reply
           ;
           not
           to
           my
           whole
           Book
           (
           as
           I
           did
           to
           that
           part
           of
           his
           which
           concerned
           me
           )
           but
           to
           here
           and
           there
           a
           scrap
           ,
           disordered
           ,
           and
           maimed
           ,
           and
           parcelled
           as
           he
           thought
           good
           .
           I
           was
           in
           doubt
           whether
           to
           make
           any
           rejoinder
           or
           further
           Defense
           ;
           but
           while
           I
           doubted
           ,
           divers
           Reverend
           Brethren
           from
           several
           parts
           wrote
           to
           me
           ,
           to
           move
           me
           neither
           to
           be
           silent
           ,
           nor
           to
           answer
           all
           his
           words
           ,
           which
           would
           be
           tedious
           to
           the
           Reader
           ,
           but
           to
           handle
           the
           Controversies
           by
           way
           of
           Disputation
           ,
           and
           to
           bring
           in
           Mr
           Blake's
           Arguments
           under
           them
           ,
           so
           far
           as
           shall
           be
           thought
           necessary
           .
           Though
           
           at
           first
           I
           scarce
           liked
           this
           way
           ,
           as
           seeming
           not
           a
           full
           answer
           ,
           but
           such
           a
           course
           as
           he
           took
           with
           me
           ,
           yet
           I
           did
           acquiesce
           in
           the
           judgement
           of
           my
           Brethren
           .
           But
           yet
           indeed
           ,
           I
           think
           I
           had
           never
           printed
           a
           word
           at
           all
           in
           Defense
           of
           my self
           against
           Mr
           Blake
           ,
           but
           for
           another
           providence
           .
           The
           third
           Disputation
           ,
           as
           here
           printed
           ,
           was
           written
           before
           Mr
           Blake's
           Book
           against
           me
           was
           printed
           ,
           or
           in
           the
           press
           (
           as
           I
           have
           reason
           to
           think
           .
           )
           A
           Copie
           of
           this
           I
           lent
           about
           two
           years
           ago
           to
           a
           friend
           :
           But
           by
           what
           means
           I
           know
           not
           ,
           about
           three
           quarters
           of
           a
           year
           ago
           I
           received
           tidings
           from
           a
           pious
           learned
           Minister
           in
           the
           West
           (
           writing
           to
           a
           friend
           of
           his
           not
           far
           from
           me
           )
           that
           there
           were
           such
           abundance
           of
           Copies
           of
           that
           Disputation
           in
           those
           parts
           ,
           and
           some
           were
           so
           purposed
           ,
           that
           it
           would
           be
           printed
           if
           I
           did
           not
           do
           it
           my self
           .
           I
           confess
           I
           was
           much
           offended
           at
           the
           news
           ,
           because
           the
           Disputation
           was
           imperfectly
           written
           ,
           and
           on
           such
           a
           subject
           (
           as
           to
           the
           later
           part
           ,
           which
           shews
           what
           sins
           may
           consist
           with
           Godliness
           )
           that
           I
           would
           have
           been
           loath
           it
           should
           have
           been
           by
           them
           made
           publike
           ,
           as
           knowing
           how
           unfit
           it
           was
           for
           the
           eyes
           of
           the
           Profane
           :
           But
           when
           there
           was
           no
           remedy
           ,
           the
           best
           I
           could
           do
           ,
           was
           to
           add
           
           some
           cautions
           ,
           and
           annex
           the
           other
           Disputations
           here
           adjoyned
           ,
           which
           were
           hastily
           written
           ,
           that
           the
           former
           might
           not
           go
           alone
           without
           that
           company
           that
           seemed
           necessary
           .
           And
           this
           is
           the
           occasion
           of
           this
           present
           writing
           .
        
         
           For
           the
           Matter
           of
           it
           ,
           I
           have
           manifested
           that
           I
           hold
           the
           common
           Doctrine
           of
           the
           Church
           .
           And
           many
           another
           could
           I
           mention
           as
           consenting
           in
           it
           ,
           besides
           those
           particularly
           there
           cited
           .
           Mr
           
             Wil.
             Fenner
          
           in
           the
           second
           part
           
             of
             Christs
             Alarm
          
           ,
           p.
           92
           ,
           93.
           saith
           [
           
             Another
             inseparable
             mark
             of
             a
             true
             Church
             ,
             is
             a
             sincere
             Profession
             of
             the
             word
             of
             God
             and
             true
             Christian
             religion
             ,
             either
             in
             truth
             and
             uprightness
             of
             heart
             ,
             or
             else
             so
             far
             as
             man
             can
             judge
             :
             For
             though
             the
             preaching
             of
             the
             Word
             come
             to
             a
             place
             ,
             yet
             it
             doth
             not
             follow
             presently
             that
             there
             is
             a
             Church
             of
             God
             —
             but
             when
             divers
             of
             them
             embraced
             the
             Word
             either
             sincerely
             ,
             or
             else
             to
             see
             to
             ,
             as
             far
             as
          
           Paul
           
             and
             others
             could
             judge
             ,
             then
             they
             were
             a
             Church
             :
             There
             must
             be
             a
             Congregation
             of
             People
             that
             do
             profess
             the
             pure
             Religion
             ,
             and
             make
             it
             appear
             (
             at
             least
             to
             the
             judgment
             of
             man
             )
             that
             they
             are
             Godly
             in
             Christ
             Iesus
             :
             this
             is
             an
             inseparable
             Mark
             of
             a
             true
             Church
             ,
             as
             we
             may
             see
          
           1
           Cor.
           14.33
           .
           ]
           See
           further
           .
        
         
           Mr
           Vines
           in
           
             his
             Treatise
             of
             the
             Sacrament
          
           ,
           p.
           150
           ,
           151.
           saith
           ,
           
             That
             the
             Separatists
             [
             laid
             the
             foundation
             ,
          
           
           viz.
           
             That
             only
             Visible
             Saints
             are
             fit
             Communicants
             ,
             which
             is
             true
             as
             to
             the
             Churches
             Admission
             :
             That
             real
             Saints
             only
             are
             worthy
             Communicants
             ,
             which
             is
             true
             too
             ,
             as
             to
             the
             inward
             Grace
             or
             Benefit
          
           ]
           —
           And
           151.
           
           
             There
             is
             a
             great
             difference
             between
             Christs
             real
             Members
             and
             Guests
             at
             this
             Table
             ,
             and
             as
             I
             may
             say
             ,
             the
             Visible
             Churches
             Members
             or
             Guests
             .
             If
             he
             be
             a
             visible
             Professor
             of
             Faith
             ,
             unshipwrakt
             ,
             of
             capacity
             to
             discern
             the
             Lords
             Body
             ,
             of
             Life
             without
             Scandal
             ,
             he
             is
             a
             Guest
             of
             the
             Church
             .
          
           —
           ]
        
         
           And
           p.
           205.
           
           
             Though
             I
             should
             rest
             in
             serious
             Professsion
             of
             Faith
             and
             Repentance
             ,
             which
             is
             not
             pulled
             down
             again
             by
             a
             wicked
             Life
             ,
             or
             scandalous
             Sin
             ,
             —
             yet
             when
             a
             man
             lieth
             under
             the
             charge
             of
             our
             censure
             for
             some
             scandalous
             sin
             ,
             the
             case
             is
             otherwise
             ,
          
           &c.
           ]
           Read
           the
           rest
           .
        
         
           And
           p.
           324
           ,
           329.
           
           [
           
             The
             Covenant
             of
             God
             with
             us
             is
             ,
             that
             all
             that
             believe
             in
             Christ
             that
             died
             ,
             and
             receive
             him
             for
             their
             Lord
             and
             Saviour
             ,
             shall
             have
             remission
             of
             sins
             ,
          
           &c.
           
           
             Answerable
             to
             this
             act
             of
             God
             ,
             the
             Believer
             accepts
             of
             ,
             and
             submits
             to
             this
             Covenant
             and
             the
             Conditions
             of
             it
             ,
          
           viz.
           
             to
             believe
             ,
             and
             to
             have
             God
             for
             our
             God
             ,
             and
             thereof
             makes
             a
             solemn
             profession
             in
             this
             Sacrament
             ,
             giving
             up
             himself
             to
             Christ
             as
             Lord
             and
             Saviour
             ,
             restipulating
             and
             striking
             hands
             with
             him
             to
             be
             his
             ,
             and
             so
             binds
             himself
             ,
             and
             doth
             as
             it
             were
             seal
             a
             Counterpart
             to
             God
             again
             ;
             and
             not
             only
             so
             ,
             but
             comes
             into
             a
             claim
             of
             all
             the
             riches
             and
             
             legacies
             of
             the
             Will
             or
             Covenant
             ,
             because
             he
             hath
             accepted
             and
             here
             declares
             his
             acceptance
             of
             the
             Covenant
             .
             The
             Seal
             is
             indeed
             properly
             of
             that
             which
             is
             Gods
             part
             of
             the
             Covenant
             to
             perform
             and
             give
             ,
             and
             is
             no
             more
             but
             offered
             ,
             until
             we
             subscribe
             and
             set
             our
             hands
             to
             it
             ,
             and
             then
             its
             compleat
             ,
             and
             the
             Benefits
             may
             be
             claimed
             ,
             as
             the
             benefit
             of
             any
             conditional
             promise
             may
             be
             ,
             when
             the
             condition
             is
             performed
             .
             And
             lest
             you
             should
             stumble
             at
             that
             word
             ,
             I
             must
             let
             you
             know
             ,
             that
             the
             Will
             accepting
             and
             submitting
             to
             the
             Conditions
             ,
             is
             the
             performance
             of
             the
             Conditions
             required
             (
             NB.
             )
          
           —
        
         
           And
           pag.
           249
           ,
           250
           ,
           &c.
           Though
           as
           to
           admittance
           (
           which
           is
           the
           Churches
           part
           )
           to
           the
           outward
           Ordinance
           ,
           he
           make
           Profession
           (
           as
           I
           do
           ,
           )
           sufficient
           ,
           yet
           to
           the
           question
           whether
           the
           Sacrament
           be
           a
           Converting
           Ordinance
           ,
           he
           concludes
           that
           [
           
             It
             is
             not
             an
             Ordinance
             appointed
             for
             Conversion
          
           ]
           His
           Arguments
           are
           ;
           1.
           
           
             Because
             no
             effect
             can
             be
             ascribed
             to
             this
             Ordinance
             which
             fals
             not
             under
             the
             signification
             of
             it
             ,
          
           &c.
           as
           Vasquez
           .
           2.
           
           
             This
             Sacrament
             by
             the
             institution
             of
             it
             appears
             to
             praesuppose
             those
             that
             reap
             the
             sweet
             and
             benefit
             of
             it
             ,
             to
             be
             Converts
             and
             in
             grace
             ,
             namely
             to
             have
             faith
             in
             Christ
             ,
             and
             to
             be
             living
             members
             ;
             and
             if
             this
             be
             presupposed
             by
             this
             Ordinance
             ,
             then
             it
             is
             not
             first
             wrought
             by
             it
             .
          
           3.
           
           
             The
             Word
             is
             the
             only
             Instrument
             of
             God
             to
             beget
             Faith
             or
             work
             Conversion
             ,
          
           &c.
           
           And
           he
           
           answereth
           the
           Objections
           of
           the
           contrary
           minded
           :
           and
           to
           them
           that
           argue
           that
           the
           Lords
           Supper
           is
           a
           Converting
           Ordinance
           ,
           because
           its
           possible
           a
           man
           may
           be
           then
           converted
           ;
           he
           saith
           ,
           they
           may
           as
           well
           make
           Ordination
           or
           Marriage
           Converting
           Ordinances
           ,
           because
           by
           the
           words
           then
           uttered
           a
           man
           may
           be
           converted
           .
           He
           citeth
           the
           words
           of
           learned
           
             Rich.
             Hooker
          
           Eccles.
           Pol.
           l.
           5.
           pag.
           5●6
           .
           [
           
             The
             grace
             which
             we
             have
             by
             it
             doth
             not
             begin
             but
             continue
             grace
             or
             life
             ;
             no
             man
             therefore
             receives
             this
             Sacrament
             before
             Baptism
             ,
             because
             no
             dead
             thing
             is
             capable
             of
             nourishment
             ;
             that
             which
             groweth
             ,
             must
             of
             necessity
             first
             live
             .
          
           ]
           —
        
         
           And
           for
           further
           Authority
           he
           addeth
           ,
           [
           
             And
             to
             this
             purpose
             all
             our
             Learned
             Divines
             have
             given
             their
             suffrage
             .
             And
             the
             Papists
             though
             they
             differ
             from
             us
             in
             denying
             remission
             of
             sins
             in
             this
             Sacrament
             ,
             in
             favour
             to
             their
             Sacrament
             of
             Penance
             ,
             yet
             they
             hold
             it
             to
             be
             an
             Ordinance
             of
             Nutrition
             ,
             and
             so
             do
             all
             their
             Schoolmen
             ;
             and
             so
             doth
             the
             Church
             of
          
           England
           [
           
             The
             strengthening
             and
             refreshing
             of
             our
             souls
             ,
          
           &c
           ]
           
             I
             need
             not
             number
             Authors
             or
             Churches
             .
             It
             is
             so
             plain
             a
             case
             ,
             that
             I
             wonder
             they
             that
             have
             stood
             up
             in
             defence
             of
             it
             ,
             as
             a
             converting
             Ordinance
             ,
             have
             not
             taken
             notice
             of
             it
             .
             There
             is
             an
             Army
             to
             a
             man
             against
             them
             ;
             and
             the
             antient
             Christian
             Churches
             are
             so
             clear
             in
             it
          
           —
           So
           far
           Mr
           Vines
           (
           &
           
             Hooker
             in
             him
          
           .
           )
        
         
         
           Concerning
           the
           Distinction
           of
           
             Forum
             Dei
             &
             Ecclesiae
          
           ,
           and
           its
           sense
           ,
           see
           that
           judicious
           Agreement
           of
           the
           Associated
           Ministers
           of
           Cumberlan●
           and
           Westmerland
           ,
           pag.
           47.
           where
           they
           take
           notice
           of
           Mr.
           Blakes
           questioning
           it
           .
        
         
           Since
           these
           Papers
           were
           in
           the
           Press
           ,
           I
           was
           told
           by
           a
           Reverend
           Brother
           ,
           that
           Mr
           Blake
           
             professeth
             to
             hold
             the
             Necessity
             of
             the
             Profession
             of
             a
             saving
             Faith
             ,
             as
             well
             as
             I
          
           ;
           and
           by
           one
           of
           his
           special
           acquaintance
           ,
           in
           the
           Ministry
           ,
           who
           heard
           me
           express
           my
           mind
           ,
           that
           Mr
           Blake's
           
             was
             the
             same
          
           .
           I
           durst
           not
           omit
           the
           mention
           of
           this
           ,
           lest
           it
           should
           be
           injurious
           to
           him
           :
           And
           yet
           how
           far
           the
           reporters
           are
           in
           the
           right
           ,
           and
           understand
           his
           meaning
           ,
           I
           am
           no
           further
           able
           to
           tell
           you
           ,
           but
           that
           they
           are
           credible
           persons
           .
           For
           my
           part
           ,
           I
           defended
           my
           own
           Doctrine
           against
           the
           charge
           which
           in
           two
           Volumes
           he
           brought
           against
           it
           .
           And
           I
           supposed
           he
           would
           not
           write
           so
           much
           of
           two
           Volumes
           against
           a
           Doctrine
           which
           he
           judged
           the
           same
           with
           his
           own
           .
           And
           I
           medled
           only
           with
           his
           books
           ,
           and
           not
           his
           secret
           thoughts
           .
           Whether
           I
           have
           been
           guilty
           of
           feigning
           an
           Adversary
           ,
           that
           took
           himself
           for
           none
           ,
           I
           am
           contented
           to
           stand
           to
           the
           judgment
           of
           any
           impartial
           man
           on
           earth
           that
           will
           read
           our
           books
           .
           Surely
           I
           found
           it
           over
           each
           page
           ,
           that
           
             a
             
             Faith
             short
             of
             Iustifying
             entitleth
             to
             Baptism
          
           :
           and
           I
           never
           met
           with
           any
           such
           explication
           in
           him
           ,
           as
           that
           by
           [
           
             A
             faith
             short
             of
             Iustifying
          
           ,
           ]
           he
           meant
           [
           
             A
             Profession
             of
             Iustifying
             faith
          
           .
           ]
           And
           sure
           [
           Faith
           ]
           and
           [
           Profession
           ]
           be
           not
           all
           one
           ;
           nor
           [
           Iustifying
           ]
           and
           [
           
             Short
             of
             justifying
          
           ]
           all
           one
           .
           Nor
           do
           others
           that
           read
           his
           books
           understand
           him
           any
           otherwise
           then
           I
           do
           ,
           so
           far
           as
           I
           can
           learn
           ;
           sure
           the
           Ministers
           that
           were
           Authors
           of
           the
           
             Propositions
             for
             Reformation
             of
             Parish
             Congregations
             ,
             Printed
             for
             the
          
           Norwich
           Bookseller
           ,
           understood
           him
           as
           I
           do
           ,
           p.
           17.
           where
           they
           say
           thus
           ;
           [
           Obj.
           3.
           
           
             But
             a
             dogmatical
             Faith
             may
             entitle
             to
             Baptism
             ,
             as
             Mr
          
           Blake
           ,
           
             Treat
             .
             on
             Con.
             speaks
             ,
             though
             there
             be
             no
             profession
             of
             a
             justifying
             faith
             &
             repentance
             .
          
           Answ.
           
             We
             cannot
             think
             so
             ,
             seeing
             the
             faith
             required
             to
             be
             professed
             before
             Baptism
             ,
             is
             such
             a
             Faith
             as
             hath
             salvation
             annexed
             to
             it
             .
          
           Mar.
           16.16
           .
           
             It
             is
             a
             Faith
             of
             the
             whole
             heart
             ,
          
           Acts
           8.38
           .
           
             Repentance
             is
             also
             required
             to
             Baptism
             as
             well
             as
             Faith
             ,
          
           Acts
           2.38
           .
           
             and
             the
             Church
             in
             the
             usual
             form
             of
             Baptism
             ,
             enjoyned
             the
             baptized
             person
             not
             only
             to
             profess
             the
             doctrine
             of
             Faith
             ,
             but
             to
             give
             up
             his
             name
             to
             Christ
             as
             his
             servant
             and
             souldier
             ,
             and
             to
             fight
             manfully
             against
             the
             World
             ,
             the
             Flesh
             and
             the
             Devil
             ,
          
           &c.
           
             we
             need
             add
             no
             more
             .
             Mr
          
           Blake
           
             's
             mistake
             lies
             in
             this
             ,
             that
             the
             ground
             of
             Baptism
             is
             either
             a
             Dogmatical
             faith
             ,
             or
             a
             true
             justifying
             faith
             ;
             which
             because
             no
             Minister
             can
             certainly
             
             know
             ,
             he
             must
             only
             require
             a
             Dogmatical
             faith
             .
             But
             we
             conceive
             neither
             of
             them
             to
             be
             the
             ground
             of
             Baptism
             ,
             but
             the
             profession
             of
             a
             true
             justifying
             faith
             ,
             or
             Acceptance
             of
             the
             Covenant
          
           ]
           So
           far
           these
           Brethren
           .
        
         
           And
           whether
           it
           be
           not
           the
           Promise
           of
           a
           justifying
           faith
           that
           Mr
           Blake
           takes
           up
           with
           ,
           besides
           his
           faith
           short
           of
           justifying
           ,
           read
           his
           Books
           ,
           and
           censure
           as
           you
           find
           cause
           .
        
         
           But
           yet
           if
           Mr
           Blake
           ,
           be
           really
           of
           my
           mind
           ,
           I
           have
           no
           mind
           to
           perswade
           the
           world
           that
           he
           is
           not
           ,
           nor
           reason
           so
           to
           do
           ;
           but
           when
           I
           know
           it
           from
           himself
           ,
           I
           shall
           heartily
           rejoyce
           in
           the
           closure
           .
           For
           I
           am
           confident
           it
           is
           in
           love
           of
           Truth
           that
           both
           of
           us
           do
           dispute
           ;
           and
           therefore
           if
           Truth
           get
           by
           it
           ,
           we
           have
           our
           ends
           .
        
         
           For
           my
           part
           ,
           I
           must
           still
           say
           ,
           that
           if
           I
           took
           [
           a
           Dogmatical
           faith
           it self
           ,
           or
           any
           short
           of
           justifying
           ]
           for
           the
           Title
           and
           necessary
           qualifications
           of
           them
           that
           I
           must
           admit
           ,
           I
           would
           baptize
           none
           ,
           because
           I
           cannot
           know
           who
           hath
           that
           Dogmatical
           faith
           ,
           and
           who
           not
           .
           And
           I
           still
           find
           that
           even
           wise
           and
           pious
           men
           are
           oft
           as
           far
           to
           seek
           for
           the
           truth
           of
           their
           Assent
           as
           of
           their
           Consent
           ,
           and
           would
           give
           a
           world
           that
           they
           were
           but
           certain
           that
           they
           truly
           Believe
           the
           truth
           of
           the
           Gospel
           .
           And
           I
           am
           sure
           that
           I
           am
           as
           far
           to
           seek
           for
           assurance
           
           of
           the
           one
           as
           of
           the
           other
           in
           those
           that
           I
           examine
           ,
           in
           order
           to
           the
           baptizing
           of
           their
           Infants
           .
        
         
           There
           is
           newly
           come
           forth
           a
           Book
           of
           
             William
             Morrice
          
           Esquire
           ,
           which
           seems
           by
           the
           Title
           page
           to
           plead
           for
           the
           sufficiency
           of
           this
           Dogmatical
           faith
           .
           When
           I
           saw
           the
           Book
           ,
           made
           up
           of
           so
           much
           reading
           and
           expressing
           so
           much
           industry
           and
           learning
           ,
           I
           much
           rejoyced
           that
           England
           had
           such
           a
           Gentleman
           ;
           and
           I
           look
           on
           the
           Book
           ,
           as
           a
           shaming
           reprehension
           of
           the
           idleness
           and
           ignorance
           of
           the
           multitude
           of
           the
           Gentry
           ,
           that
           spend
           that
           time
           in
           hawking
           ,
           and
           hunting
           ,
           and
           complementing
           ,
           which
           if
           better
           spent
           ,
           might
           make
           a
           blessing
           ,
           and
           not
           a
           burden
           to
           the
           Land.
           But
           out
           of
           that
           learned
           Volume
           I
           am
           not
           able
           to
           find
           any
           clear
           discovery
           ,
           what
           the
           Author
           means
           by
           a
           Dogmatical
           faith
           .
           But
           I
           conjecture
           that
           it
           is
           somewhat
           that
           must
           be
           conjunct
           with
           the
           Profession
           of
           a
           saving
           faith
           .
           For
           pag.
           215.
           he
           saith
           ,
           [
           
             because
             it
             is
             not
             only
             probable
             to
             Charity
             they
             may
             have
             found
             faith
             ,
             but
          
           —
           ]
           And
           pag.
           2●4
           .
           [
           
             He
             that
             receives
             the
             Seals
             of
             the
             Covenant
             ,
             seals
             back
             a
             Counter-part
             to
             God
             ,
             accepts
             of
             the
             Terms
             ,
             and
             assents
             to
             the
             Condition
             ,
          
           (
           which
           as
           Mr
           Vines
           before
           shews
           ,
           is
           justifying
           faith
           .
           )
           —
           ]
           And
           I
           desire
           it
           may
           be
           
           observed
           what
           he
           saith
           ,
           p.
           247.
           to
           prove
           Baptism
           and
           the
           Lords
           Supper
           to
           be
           administred
           on
           the
           like
           grounds
           :
           And
           what
           he
           saith
           in
           p.
           248
           ,
           249.
           against
           Baptizing
           the
           children
           of
           the
           Excommunicate
           ,
           and
           what
           he
           citeth
           out
           of
           
             Rich.
             Hooker
             ,
             Eccl.
             Pol.
             l.
          
           3.
           p.
           87.
           to
           that
           end
           ;
           and
           that
           the
           
             Child
             's
             right
             is
             rooted
             in
             the
             immediate
             parents
          
           :
           And
           that
           which
           he
           citeth
           out
           of
           Goodwins
           Mos.
           &
           Aar
           .
           l.
           5.
           c.
           2.
           p.
           223.
           that
           [
           
             Among
             the
             Iews
             the
             male-children
             of
             those
             that
             were
             but
             under
             Niddui
             were
             not
             circumcised
             .
          
           ]
        
         
           And
           if
           any
           think
           that
           this
           learned
           Gentleman
           would
           have
           Ministers
           feed
           the
           humors
           of
           the
           carnal
           unruly
           multitude
           by
           giving
           them
           the
           Lords
           Supper
           ,
           while
           they
           obstinately
           refuse
           to
           be
           ruled
           or
           to
           live
           a
           godly
           life
           ,
           let
           them
           observe
           ,
           that
           it
           is
           only
           Church-members
           ,
           not
           living
           scandalously
           and
           still
           professing
           the
           Christian
           faith
           ,
           that
           he
           pleads
           for
           .
           And
           no
           doubt
           but
           he
           will
           confess
           ,
           that
           our
           Parishioners
           cannot
           by
           us
           be
           made
           Church-members
           against
           their
           wils
           ;
           &
           he
           distinguisheth
           between
           the
           Universal
           and
           a
           Particular
           Church
           ,
           and
           well
           knows
           that
           all
           the
           Christian
           world
           belongs
           not
           to
           my
           pastoral
           charge
           ;
           and
           that
           I
           am
           not
           bound
           to
           deliver
           the
           Sacraments
           to
           all
           that
           have
           a
           right
           to
           them
           .
           And
           therefore
           if
           upon
           just
           reasons
           I
           desire
           of
           the
           whole
           Parish
           ,
           to
           know
           whether
           
           they
           own
           their
           membership
           in
           that
           particular
           Church
           or
           not
           ,
           and
           take
           me
           for
           their
           Pastor
           ,
           and
           consent
           to
           the
           duty
           of
           members
           ;
           and
           some
           deny
           it
           ,
           and
           others
           will
           give
           me
           no
           answer
           by
           word
           or
           writing
           ,
           no
           not
           after
           I
           have
           waited
           a
           year
           or
           two
           ;
           and
           I
           told
           them
           ,
           that
           I
           must
           take
           their
           silence
           for
           a
           denial
           ;
           but
           they
           will
           continue
           silently
           to
           hear
           ,
           and
           will
           not
           once
           say
           they
           own
           the
           relation
           ,
           nor
           will
           submit
           to
           the
           unquestionable
           acts
           of
           Discipline
           ;
           I
           am
           confident
           that
           it
           is
           not
           in
           the
           thoughts
           of
           this
           learned
           Gentleman
           ,
           that
           I
           must
           needs
           take
           these
           persons
           for
           part
           of
           my
           charge
           ,
           that
           will
           not
           tell
           me
           ,
           they
           take
           themselves
           for
           such
           ,
           or
           take
           me
           for
           their
           Pastor
           ;
           no
           more
           then
           he
           will
           think
           himself
           bound
           to
           take
           a
           woman
           for
           his
           wife
           ,
           and
           estate
           her
           in
           his
           Lands
           ,
           and
           perform
           conjugal
           offices
           to
           her
           ,
           that
           will
           not
           once
           say
           ,
           She
           consenteth
           that
           he
           shall
           be
           her
           husband
           .
           And
           this
           is
           the
           case
           of
           most
           of
           our
           people
           :
           The
           most
           Godly
           Ministers
           about
           us
           that
           gather
           not
           new
           Churches
           ,
           but
           (
           on
           sufficient
           reasons
           and
           joint
           agreement
           )
           do
           only
           call
           the
           whole
           Parish
           to
           know
           whether
           they
           own
           their
           membership
           ,
           and
           them
           for
           their
           Pastors
           ,
           do
           find
           almost
           none
           but
           a
           few
           Godly
           that
           will
           own
           it
           ,
           for
           fear
           of
           being
           troubled
           by
           Discipline
           .
           If
           all
           the
           Parish
           
           therefore
           be
           our
           Church
           ,
           it
           must
           be
           against
           their
           wils
           .
        
         
           And
           if
           any
           think
           that
           several
           passages
           in
           that
           Learned
           Volumn
           do
           make
           against
           the
           power
           ,
           and
           consequently
           the
           labor
           of
           the
           Ministry
           and
           the
           Edification
           of
           the
           Church
           ,
           I
           propound
           to
           their
           consideration
           ,
           1.
           
           That
           all
           the
           applicatory
           passages
           of
           the
           Discourse
           must
           be
           expounded
           as
           they
           relate
           to
           that
           controversie
           which
           occasioned
           them
           ,
           which
           must
           be
           understood
           by
           the
           help
           of
           former
           writings
           .
           2.
           
           It
           s
           not
           unusual
           with
           wise
           men
           in
           length
           and
           heat
           of
           Disputation
           ,
           to
           make
           the
           face
           of
           Truth
           it self
           to
           seem
           sometimes
           to
           look
           awry
           in
           the
           application
           .
           3.
           
           And
           other
           passages
           in
           the
           same
           Book
           may
           help
           you
           to
           a
           fair
           exposition
           of
           the
           offensive
           .
           As
           ,
           e.g.
           p.
           85.
           he
           saith
           ,
           [
           
             Were
             a
             Pastor
             so
             familiarly
             conversant
             with
             his
             flock
             as
             he
             ought
             to
             be
             ,
             and
             is
             some
             think
             implyed
             not
             only
             in
          
           Paul
           
             's
             preaching
             from
             house
             to
             house
             ,
             but
             also
             by
             those
             alike
             used
             idioms
             ,
             [
             the
             Church
             in
             ,
             or
             among
             you
             ,
             and
             you
             in
             the
             Church
             ,
             ]
             or
             did
             not
             deem
             ,
             the
             feeding
             of
             the
             Lambs
             by
             Catechizing
             to
             be
             beneath
             his
             magistery
             and
             greatness
             ,
             he
             would
             need
             no
             other
             marks
             or
             signs
             to
             know
             his
             sheep
             by
             ,
             then
             such
             as
             he
             might
             take
             from
             common
             conversation
          
           ]
           And
           you
           need
           not
           question
           but
           this
           Learned
           Author
           would
           reckon
           them
           among
           the
           scandalous
           ,
           that
           would
           
           not
           speak
           with
           a
           Minister
           if
           he
           desire
           it
           ,
           but
           get
           away
           when
           they
           know
           he
           will
           come
           to
           their
           house
           ,
           yea
           ,
           or
           will
           not
           come
           to
           him
           ,
           considering
           he
           is
           made
           the
           Ruler
           over
           them
           in
           order
           to
           their
           spiritual
           good
           ,
           and
           they
           commanded
           to
           obey
           him
           ,
           Heb.
           13.17
           .
           especially
           when
           a
           Ministers
           weakness
           ,
           or
           the
           multitude
           of
           his
           Parishioners
           and
           business
           will
           not
           permit
           him
           to
           seek
           after
           them
           .
           I
           may
           conclude
           therefore
           that
           for
           all
           the
           word
           [
           
             Dogmatical
             faith
          
           ]
           in
           the
           Title
           page
           ,
           this
           Gentleman
           is
           not
           like
           to
           be
           my
           Adversary
           .
        
         
           To
           conclude
           ,
           the
           Jesuits
           themselves
           do
           witness
           that
           the
           Doctrin
           which
           I
           have
           in
           this
           Book
           maintained
           ,
           is
           the
           ordinary
           Protestant
           Doctrine
           ,
           while
           they
           concurr
           in
           opposing
           part
           of
           it
           ,
           under
           that
           title
           without
           our
           disowning
           it
           ,
           and
           tell
           the
           Iansenians
           ,
           that
           their
           Doctrine
           ,
           by
           which
           they
           make
           the
           Church
           to
           consist
           only
           of
           those
           that
           have
           charity
           and
           true
           Grace
           ,
           is
           the
           doctrine
           of
           the
           Protestants
           ;
           as
           Petavius
           de
           Lege
           &
           Gratia
           passim
           ;
           &
           p.
           28.
           
           [
           
             Au●●enim
             unà
             cum
             charitate
             ac
             justitiâ
             necessario
             fidem
             amittebant
             ,
             quicunque
             lethale
             aliquod
             crimen
             incurrerant
             ,
             dut
             si
             fides
             in
             illis
             haerebat
             adhuc
             ,
             ea
             minimè
             suffi●iebat
             ,
             ut
             in
             Ecclesiae
             parte
             aliqua
             numerarentur
             .
             Horum
             utrùm
             díxerint
             ,
             nihil
             ad
             haeresim
             &
             Catholicae
             fidei
             ●abem
             interest
             :
             Nam
             utrumque
             pro
             haeretico
             damnatum
             ,
             
             &
             inter
             caetera
          
           Lutheri
           Calvinique
           ,
           
             &
             ante
             hos
          
           Wiclefi
           
             nefaria
             dogmata
             ,
             jampridem
             Ecclesiasticâ
             censurâ
             notatum
             est
             .
          
           ]
           Vid.
           &
           p.
           118.
           
             de
             Gratia
             initiali
          
           .
           But
           it
           s
           in
           regard
           of
           the
           Catholick
           Church
           as
           invisible
           ,
           and
           in
           the
           properest
           acception
           ,
           that
           we
           own
           this
           to
           be
           our
           Doctrine
           .
        
         
           As
           to
           the
           rest
           of
           Mr
           Blake's
           Book
           ,
           and
           also
           Dr
           Owen's
           &
           Mr
           Roberts
           .
           I
           have
           said
           as
           much
           as
           I
           now
           intend
           in
           the
           Conclusion
           of
           these
           Disputations
           .
        
         
           If
           any
           Papists
           or
           other
           Adversaries
           shall
           conclude
           that
           we
           are
           not
           of
           the
           true
           Church
           or
           Religion
           ,
           because
           we
           thus
           differ
           ,
           and
           are
           of
           so
           many
           minds
           ;
           they
           may
           as
           well
           prove
           a
           man
           to
           be
           no
           member
           of
           an
           Hospital
           ,
           or
           no
           Patient
           to
           a
           Physitian
           ,
           because
           he
           is
           not
           in
           perfect
           health
           ;
           or
           none
           of
           the
           Scholars
           of
           such
           a
           Master
           ,
           because
           he
           knows
           not
           as
           much
           as
           his
           Teacher
           ,
           or
           as
           those
           of
           the
           highest
           form
           :
           Or
           that
           Paul
           and
           Barnabas
           were
           not
           both
           of
           the
           true
           Church
           ,
           because
           they
           fell
           out
           even
           to
           a
           parting
           asunder
           :
           Or
           that
           Peter
           &
           Paul
           were
           not
           both
           of
           the
           true
           Religion
           ,
           because
           one
           of
           them
           was
           to
           be
           blamed
           ,
           and
           the
           other
           withstood
           him
           to
           the
           face
           ,
           because
           he
           walked
           not
           uprightly
           ,
           and
           according
           to
           the
           truth
           of
           the
           Gospel
           ,
           (
           an
           high
           charge
           ,
           Gal.
           1.11
           ,
           12
           ,
           13
           ,
           14.
           )
           yea
           ,
           they
           may
           as
           well
           conclude
           that
           no
           man
           is
           of
           the
           Church
           
           while
           he
           liveth
           on
           earth
           ,
           because
           while
           we
           are
           here
           ,
           we
           know
           but
           in
           part
           ,
           and
           see
           but
           darkly
           or
           enigmatically
           as
           in
           a
           glass
           ,
           1
           Cor.
           13.9
           ,
           11
           ,
           12.
           and
           because
           we
           account
           not
           our selves
           perfect
           ,
           or
           to
           have
           attained
           ,
           but
           follow
           after
           ,
           and
           reach
           forth
           to
           the
           things
           which
           are
           before
           us
           ,
           and
           press
           toward
           the
           mark
           ;
           and
           where
           any
           is
           otherwise
           minded
           ,
           we
           wait
           till
           God
           reveal
           this
           to
           us
           ,
           Phil.
           3.12
           ,
           13
           ,
           14
           ,
           15.
           
           Or
           as
           if
           they
           would
           make
           us
           believe
           ,
           that
           there
           are
           not
           more
           differences
           among
           the
           Papists
           then
           with
           us
           .
           But
           of
           these
           things
           I
           purposely
           speak
           in
           some
           Disputations
           against
           Popery
           ,
           which
           with
           this
           are
           in
           the
           Press
           .
        
         
           And
           lastly
           ,
           for
           those
           that
           will
           convert
           the
           truths
           which
           I
           here
           maintain
           ,
           into
           the
           nourishment
           of
           divisions
           ,
           (
           when
           their
           nature
           is
           to
           heal
           )
           either
           making
           men
           
             Notoriously
             ungodly
          
           ,
           that
           are
           not
           ,
           and
           so
           rejecting
           them
           and
           their
           Children
           ,
           or
           withdrawing
           into
           separated
           Churches
           ,
           because
           such
           are
           Baptized
           or
           admitted
           to
           Communion
           ,
           of
           whose
           qualifications
           they
           are
           unsatisfied
           ,
           their
           guilt
           is
           upon
           themselves
           .
           The
           doctrine
           is
           not
           made
           guilty
           by
           their
           abuse
           :
           As
           the
           ignorant
           and
           unlearned
           have
           still
           wrested
           the
           Scripture
           to
           their
           own
           destruction
           ,
           so
           have
           the
           self-conceited
           and
           erroneous
           always
           misused
           the
           Truth
           it self
           to
           the
           
           disturbance
           of
           the
           Church
           .
           It
           s
           matter
           of
           double
           Lamentation
           ,
           that
           yet
           there
           should
           be
           such
           Divisions
           ,
           and
           Parties
           ,
           and
           Distances
           ;
           when
           B
           p
           Hall's
           Peace-maker
           ,
           and
           Mr
           Burrough's
           Irenicum
           have
           been
           extant
           so
           long
           .
           Were
           there
           but
           those
           two
           Books
           on
           that
           Subject
           extant
           in
           England
           ,
           they
           will
           heal
           ,
           or
           inexcusably
           condemn
           our
           distances
           .
           And
           indeed
           they
           are
           Volumns
           of
           accusation
           against
           us
           ,
           &
           proclaim
           the
           shame
           (
           let
           me
           speak
           what
           must
           be
           spoken
           )
           even
           of
           the
           Godly
           ,
           yea
           ,
           of
           the
           most
           of
           the
           Godly
           Ministers
           of
           these
           Nations
           ,
           that
           have
           yet
           done
           no
           more
           in
           this
           healing
           work
           .
           And
           I
           intreat
           all
           those
           Ministers
           &
           People
           (
           that
           have
           time
           ,
           and
           any
           regard
           to
           my
           advice
           )
           that
           they
           would
           diligently
           read
           over
           and
           over
           again
           those
           two
           books
           ,
           though
           they
           cast
           by
           twenty
           such
           as
           this
           for
           it
           .
           And
           for
           those
           that
           will
           censure
           the
           following
           disputations
           ,
           as
           being
           not
           levelled
           to
           the
           in●erest
           of
           their
           several
           Parties
           ,
           I
           shall
           be
           no
           further
           solicitous
           to
           remove
           their
           offence
           .
           And
           of
           the
           foresaid
           abusers
           of
           these
           reforming
           ,
           reconciling
           verities
           ,
           I
           now
           only
           crave
           the
           sober
           perusal
           &
           conscionable
           Practice
           of
           Mr
           Burrough's
           2d
           ,
           3d
           ,
           4th
           and
           5th
           Propotion
           in
           in
           his
           Irenic
           .
           Ch.
           23
           p
           163.
           
           Had
           there
           been
           but
           that
           one
           healing
           Leaf
           or
           Page
           in
           England
           ,
           our
           wounds
           would
           be
           our
           shame
           ,
           as
           truly
           as
           they
           are
           our
           hurt
           and
           danger
           .
        
      
       
         
         
           Mr
           Meade
           on
           Eccl.
           5.1
           .
           pag
           ,
           130
           ,
           131.
           
           Offer
           not
           the
           Sacrifice
           of
           Fools
           ;
           for
           they
           know
           not
           that
           they
           do
           evil
           .
        
         
           MY
           third
           Proposition
           was
           this
           :
           That
           when
           Sacrifice
           was
           to
           be
           offered
           in
           case
           of
           sin
           ;
           yet
           even
           then
           ,
           God
           accepted
           not
           thereof
           primariò
           ,
           primarily
           and
           for
           it self
           ;
           as
           though
           any
           refreshment
           or
           emolument
           accrewed
           to
           him
           thereby
           (
           as
           the
           Gentiles
           fondly
           supposed
           of
           their
           Gods
           )
           ;
           but
           secondarily
           ,
           only
           as
           a
           testimony
           of
           the
           Conscience
           of
           the
           Offerer
           ,
           desiring
           with
           humble
           Repentance
           to
           glorifie
           him
           with
           a
           present
           ,
           &
           by
           that
           rite
           to
           renew
           a
           Covenant
           with
           him
           .
           For
           Sacrifice
           was
           
             Oblatio
             foederalis
          
           ▪
           Now
           Almighty
           God
           renews
           a
           Covenant
           with
           ,
           or
           receiveth
           again
           into
           his
           favour
           ,
           none
           but
           the
           Repentant
           sinner
           ,
           and
           therefore
           accepts
           of
           Sacrifice
           in
           no
           other
           regard
           ,
           but
           as
           a
           token
           and
           effect
           of
           this
           .
           Otherwise
           its
           is
           an
           abomination
           to
           him
           ,
           as
           whereby
           
           men
           professed
           a
           desire
           of
           being
           reconciled
           unto
           God
           when
           they
           had
           offended
           him
           ,
           and
           yet
           had
           no
           such
           meaning
           .
           Hence
           God
           rejects
           all
           Sacrifices
           ,
           wherein
           there
           is
           no
           contrition
           ,
           nor
           purpose
           to
           forsake
           sin
           ,
           and
           keep
           his
           Commandments
           ,
           which
           are
           the
           parts
           of
           Repentance
           :
           so
           is
           to
           be
           taken
           that
           Isa.
           1.
           
           
             To
             what
             purpose
             is
             the
             multitude
             of
             your
             Sacrifices
             ?
             —
             Bring
             no
             more
             vain
             Oblations
             :
             Incense
             is
             an
             abomination
             to
             me
             .
          
           And
           Isa.
           62.2
           ,
           3.
           —
           And
           surely
           he
           that
           
             blesseth
             an
             Idol
          
           is
           so
           far
           from
           renewing
           a
           Covenant
           with
           the
           Lord
           his
           God
           ,
           that
           he
           breaks
           it
           :
           so
           did
           they
           who
           without
           conscience
           of
           Repentance
           ,
           presumed
           to
           come
           before
           him
           with
           a
           Sacrifice
           ;
           not
           procure
           atonement
           ,
           but
           aggravate
           their
           breach
           .
        
         
           According
           to
           one
           of
           these
           three
           senses
           are
           all
           passages
           in
           the
           Old
           Testament
           ,
           disparaging
           and
           rejecting
           all
           Sacrifices
           Literally
           to
           be
           understood
           ;
           namely
           ,
           when
           men
           preferred
           them
           before
           the
           greater
           things
           of
           the
           Law
           ;
           valued
           them
           out
           of
           their
           degree
           ,
           as
           an
           Antecedent
           Duty
           :
           or
           placed
           their
           efficacy
           in
           the
           naked
           Rite
           ,
           as
           if
           ought
           accrewed
           to
           God
           thereby
           :
           God
           would
           no
           longer
           own
           them
           for
           any
           Ordinance
           of
           his
           :
           nor
           indeed
           ,
           in
           that
           disguize
           put
           upon
           them
           ,
           were
           they
           .
        
      
       
         
         
           And
           in
           
             The
             Christ.
             Sacrif
          
           .
           p.
           510
           ,
           511.
           
        
         
           PSAL.
           50.
           
           
             God
             saith
          
           ,
           [
           Gather
           my
           Saints
           together
           unto
           me
           ,
           which
           make
           Covenant
           with
           me
           by
           Sacrifice
           .
           ]
           —
           [
           But
           unto
           the
           wicked
           God
           saith
           ,
           What
           hast
           thou
           to
           do
           to
           declare
           my
           Statutes
           ,
           and
           take
           my
           Covenant
           in
           thy
           mouth
           ,
           seeing
           thou
           hatest
           instruction
           ,
           and
           castest
           my
           words
           behind
           thee
           ?
           ]
           Statutes
           
             here
             are
             Rites
             and
             Ordinances
             ,
             and
             particularly
             those
             of
             Sacrifice
             ,
             which
             who
             so
             bringeth
             unto
             God
             ,
             and
             thereby
             supplicates
             and
             calls
             upon
             his
             name
             ,
             is
             said
             to
             take
             the
             Covenant
             of
             God
             in
             his
             mouth
             .
             Forasmuch
             as
             to
             invocate
             God
             with
             this
             Rite
             ,
             was
             to
             do
             it
             by
             way
             of
             commemoration
             of
             his
             Covenant
             ;
             and
             to
             say
             ,
          
           Remember
           Lord
           thy
           Covenant
           ;
           and
           For
           thy
           Covenant's
           sake
           Lord
           hear
           my
           prayer
           .
           ]
        
      
       
         
         
           
             The
             Contents
             of
             the
             first
             Disputation
             .
             Quest.
             Whether
             Ministers
             may
             admit
             persons
             into
             the
             Church
             of
             Christ
             by
             Baptism
             ,
             upon
             the
             bare
             Verbal
             Profession
             of
             the
             true
             Christian
             saving
             Faith
             ,
             without
             staying
             for
             ,
             or
             requiring
             any
             further
             evidences
             of
             sincerity
             ?
             Aff.
             
          
           
             THE
             Question
             explained
             ,
             pag.
             2
             ,
             3
          
           
             What
             Profession
             is
             ,
             pag.
             4
             ,
             5
          
           
             Whether
             Profession
             be
             required
             for
             it self
             ,
             or
             as
             a
             sign
             of
             the
             thing
             professed
             ?
             The
             later
             maintained
             ,
             against
             Mr.
             
               Blake
               ,
               p.
            
             6
             ,
             7
             ,
             8
          
           
             What
             profession
             it
             must
             be
             that
             we
             must
             take
             ,
             pag.
             9
             ,
             10
             ,
             11.
             
          
           
             Objection
             .
             This
             will
             make
             Ministers
             Lords
             of
             the
             Church
             .
             
               Answered
               ,
               p.
            
             12
          
           
             What
             profession
             
               in
               specie
            
             we
             must
             require
             ,
             pag.
             13
          
           
             Of
             the
             Essentials
             of
             our
             faith
             ,
             p.
             14
             ,
             15
             ,
             16
          
           
             The
             Thesis
             laid
             down
             ,
             and
             proved
             from
             Scripture
             and
             Nature
             ,
             p.
             18
             ,
             &c.
             
          
           
             Mr.
             Wood's
             words
             considered
             ,
             p.
             21
          
           
             Reasons
             why
             Profession
             must
             be
             taken
             as
             a
             sign
             of
             the
             thing
             Professed
             ,
             p.
             23
             ,
             24
          
           
             More
             Arguments
             ,
             p.
             27
          
           
             Objections
             answered
             ,
             p.
             30
          
           
             An
             Observation
             for
             the
             healing
             of
             unjust
             rigor
             ,
             and
             
             scruples
             herein
             ,
             p.
             33
          
           
             Two
             causes
             of
             mistakes
             ,
             and
             dividing
             among
             some
             good
             people
             ,
             p.
             38
          
        
         
           
             The
             Contents
             of
             the
             second
             Disputation
             .
             Quest.
             Whether
             Ministers
             must
             or
             may
             Baptize
             the
             Children
             of
             those
             that
             profess
             saving
             Faith
             ,
             upon
             the
             Profession
             of
             any
             other
             Faith
             that
             come's
             short
             of
             it
             ?
             Neg.
             
          
           
             THE
             Question
             opened
             ,
             pag
             42
          
           
             The
             Iudgement
             of
             some
             late
             Romanists
             ,
             p.
             45
             ,
             51
          
           
             Argument
             1.
             pag.
             53
          
           
             Argument
             2.
             pag.
             62
          
           
             Argument
             3.
             pag.
             68
          
           
             Argument
             4.
             pag.
             71
          
           
             Argument
             5.
             pag.
             79
          
           
             Argument
             6.
             pag.
             88
          
           
             Argument
             7.
             pag.
             91
          
           
             Argument
             8.
             pag.
             96
          
           
             Argument
             9.
             pag.
             98
          
           
             Argument
             10.
             pag.
             100
             
               In
               what
               sense
               whole
               Churches
               are
               called
               Saints
               ,
               Dead
               with
               Christ
               ,
               Risen
               with
               him
               ,
               Sons
               by
               Adoption
               ,
               Abraham's
               Seed
               ,
               Heirs
               according
               to
               promise
               ,
               Iustified
               .
            
          
           
             Argument
             11.
             pag.
             118
          
           
             None
             may
             be
             admitted
             to
             the
             Lord's
             Supper
             without
             profession
             of
             saving
             Faith
             ,
             p.
             120
             —
          
           
             Mr.
             Gilespie's
             20
             Arguments
             against
             unregenerate
             mens
             Right
             to
             the
             Lord's
             Supper
             ,
             defended
             against
             Mr.
             Blake
             ,
             pag.
             123
          
           
             How
             far
             that
             Sacrament
             is
             a
             converting
             Ordinance
             ,
             p.
             ●38
          
           
             Mr.
             Blake's
             Arguments
             considered
             ,
             p.
             139
          
           
             Argum.
             12
             ,
             &
             13.
             pag.
             144
             ,
             145
          
           
             
             Argum.
             14
             ,
             15.
             pag.
             147
          
           
             Argum.
             16.
             from
             Scripture-example
             ,
             p.
             149
          
           
             Mr
             Blake's
             exceptions
             answered
             ,
             p.
             151
          
           
             Argument
             17.
             pag.
             156
          
           
             Argument
             18.
             pag.
             160
          
           
             Argument
             19.
             pag.
             163
          
           
             Mr
             Blake
             leaves
             us
             at
             an
             utter
             loss
             ,
             p.
             164
          
           
             Answers
             to
             Mr
             Blake's
             Arguments
             ,
             whereby
             he
             would
             prove
             that
             a
             Faith
             short
             of
             justifying
             gives
             Right
             to
             Baptism
             ,
             p.
             170
             ,
             to
             191
          
           
             Argument
             20.
             from
             the
             constant
             practice
             of
             the
             Church
             ,
             p.
             195
          
           
             The
             judgment
             of
             above
             60
             Protestant
             Divines
             in
             the
             case
             ,
             p.
             204
             ,
             to
             232
          
           
             Mr
             Blake's
             Confessions
             ,
             pag.
             232
             ,
             &c.
             
          
           
             Mr
             Blake's
             conceits
             of
             my
             self-contradictions
             ,
             ground
             less
             ,
             p.
             235
          
        
         
           
             The
             Contents
             of
             the
             third
             Disputation
             .
             Quest.
             Whether
             the
             Infants
             of
             Notoriously
             Ungodly
             Baptized
             Parents
             have
             Right
             to
             be
             Baptized
             ?
             Neg.
             
          
           
             THe
             terms
             explained
             :
             specially
             [
             Right
             ]
             p.
             251
          
           
             The
             Question
             divided
             into
             three
             ,
             p.
             253
          
           
             Quest.
             1.
             
             Whether
             such
             subjects
             have
             Right
             by
             any
             Gift
             or
             Grant
             of
             God
             to
             themselves
             ?
             Neg.
             1.
             
             They
             have
             no
             such
             Title
             for
             their
             own
             sake
             ,
             p.
             255
          
           
             2.
             
             Nor
             for
             the
             immediate
             Parents
             ,
             p.
             256
          
           
             3.
             
             Nor
             for
             their
             Ancestors
             ,
             p.
             261
          
           
             4.
             
             Whether
             they
             have
             any
             on
             
             the
             account
             of
             Vndertakers
             ,
             pag.
             264
          
           
             5.
             
             Whether
             on
             the
             Magistrates
             power
             to
             dispose
             of
             them
             ,
             p.
             265
          
           
             Whether
             as
             they
             are
             Members
             of
             a
             Discipled
             Nation
             ,
             or
             born
             in
             the
             Church
             ,
             pag.
             267
             ,
             268
          
           
             Qu.
             2.
             
             Whether
             Providence
             give
             them
             Right
             ,
             p.
             268
          
           
             Qu.
             3.
             
             Whether
             Ministers
             ought
             to
             Baptize
             such
             ,
             pag.
             269.
             
          
           
             Negative
             proved
             .
             Such
             are
             not
             credible
             Professors
             ,
             p.
             271
             ,
             274
             ,
             &c.
             
          
           
             The
             Notoriously
             ungodly
             are
             
               ipso
               jure
            
             excommunicated
             ;
             which
             is
             explained
             ,
             confirmed
             and
             defended
             ,
             p.
             280
             ,
             &c.
             —
          
           
             More
             Arguments
             ,
             pag.
             294
             ,
             295
             ,
             &c.
             
          
           
             Arguments
             Answered
             which
             would
             prove
             that
             the
             Infants
             of
             the
             Notoriously
             ungodly
             have
             Right
             to
             Baptism
             ,
             p.
             303
             ,
             &c.
             
          
           
             And
             first
             that
             from
             Circumcision
             .
          
           
             Argum.
             9.
             
             Of
             the
             Nullity
             of
             Baptism
             supposed
             to
             follow
             ,
             p.
             315
             ,
             &c.
             
          
           
             Quest.
             Whom
             we
             must
             take
             for
             Notoriously
             Vngodly
             ,
             p.
             326
             ,
             &c.
             
          
           
             Cautions
             against
             the
             abuse
             of
             Answers
             ,
             p.
             333
          
           
             The
             Positive
             Answer
             in
             ten
             Characters
             ,
             p.
             335
             ,
             336
          
           
             Quest.
             Is
             it
             not
             our
             duty
             to
             refuse
             the
             children
             of
             more
             than
             the
             Notoriously
             Vngodly
             ?
             
               Affirm
               .
               p.
            
             338
          
           
             
               Violenta
               praesumptio
            
             must
             cause
             us
             to
             forbear
             ;
             proved
             ,
             p.
             341
             ,
             &c.
             
          
           
             Quest.
             What
             is
             such
             violent
             presumption
             ,
             or
             ground
             to
             take
             men
             for
             no
             credible
             Professors
             ,
             p.
             345.
             shewed
             in
             ten
             Characters
             .
          
        
         
           
           
             The
             Contents
             of
             the
             fourth
             Disputation
             .
             Quest.
             Whether
             any
             besides
             Regenerate
             Believers
             (
             and
             their
             seed
             )
             have
             a
             Right
             to
             Sacraments
             given
             them
             by
             God
             ,
             and
             may
             thereupon
             require
             them
             and
             receive
             them
             ?
             Neg.
             pag
             351.
             
          
           
             THe
             terms
             explained
             :
             specially
             [
             Right
             ]
             ,
             p.
             353
          
           
             Concessions
             in
             six
             Propositions
             ,
             pag.
             355
          
           
             The
             Negative
             proved
             ,
             pag.
             356
          
           
             Mr.
             Blake's
             judgement
             about
             Investiture
             ,
             p.
             360
             ,
             364
             ,
             &c.
             —
          
           
             Receiving
             Sacraments
             as
             a
             duty
             must
             come
             after
             saving
             faith
             ,
             and
             God
             warranteth
             none
             to
             do
             it
             before
             ,
             p.
             369
             ,
             370
             ,
             &c.
             
          
           
             Objections
             answered
             ,
             p.
             370
          
           
             Whether
             this
             confine
             Sacraments
             to
             them
             that
             have
             assurance
             ,
             p.
             373
             ,
             374
             ,
             &c.
             
          
           
             More
             Objections
             answered
             ,
             
               ad
               p.
            
             403
          
           
             The
             distinction
             of
             
               forum
               Dei
               &
               Ecclesiae
            
             ,
             vindicated
             against
             Mr.
             Blake's
             opposition
             ,
             p.
             403
             ,
             &c.
             
          
           
             Mr.
             Rutherford's
             Iudgement
             of
             that
             ,
             and
             the
             main
             cause
             ,
             
               ad
               p.
            
             410
          
           
             Mr.
             Blake's
             further
             assaults
             repelled
             ,
             p.
             410
             ,
             &c.
             
          
           
             More
             of
             his
             Objections
             answered
             ,
             
               to
               p.
            
             419
          
           
             An
             Answer
             to
             many
             Arguments
             of
             Mr.
             
               J.
               H.
            
             in
             his
             second
             Vindication
             of
             free
             Admission
             ,
             p.
             419
             ,
             to
             431
          
           
             Some
             sad
             Considerations
             about
             Mr.
             Prin's
             counsel
             for
             forcing
             Ministers
             to
             deliver
             the
             Sacrament
             ,
             pag.
             426
             ,
             432
          
        
         
           
           
             The
             Contents
             of
             the
             fifth
             Disputation
             .
             Quest.
             Whether
             Hypocrites
             and
             other
             Unregerate
             persons
             be
             called
             Christians
             ,
             Believers
             ,
             Saints
             ,
             Church-members
             ,
             &c.
             
             Univocally
             ,
             Analogically
             or
             Equivocally
             ?
          
           
             THe
             judgement
             of
             Philosophers
             about
             the
             terms
             ,
             
               to
               pag.
            
             447
          
           
             That
             the
             terms
             are
             used
             equivocally
             ,
             proved
             by
             Argument
             ,
             
               to
               p.
            
             452
          
           
             And
             by
             Authority
             :
             Thirty
             three
             Protestant
             Divines
             cited
             .
          
           
             Mr.
             Blake's
             Objections
             answered
             ,
             
               to
               pag.
            
             480
          
           
             An
             APPENDIX
             fetching
             Reasons
             out
             of
             Doctor
             Owen
             ,
             Mr.
             Blake
             and
             Mr.
             Robertson
             ,
             against
             a
             particular
             Answer
             of
             them
             ,
             p.
             480
          
           
             The
             little
             Reason
             for
             Doctor
             Owen's
             Indignation
             ,
             and
             less
             for
             his
             gross
             mis-reports
             ,
             and
             Socinian
             parallel
             ,
             
               to
               pag.
            
             488
          
           
             The
             causlesness
             of
             Mr.
             Blake's
             tears
             and
             trembling
             ,
             pag.
             489
          
           
             His
             untrue
             reports
             of
             my self
             ,
             &
             of
             the
             profaneness
             of
             the
             
               Worcestershire
               Combinations
               ,
               p.
            
             500
          
           
             His
             untrue
             and
             dis-ingenuous
             report
             of
             my
             abusing
             Mr.
             
               Ball
               ,
               p.
            
             500
          
           
             The
             complexion
             of
             the
             rest
             of
             his
             Dispute
             not
             yet
             answered
             ,
             p.
             501
          
           
             A
             brief
             discussion
             of
             his
             doctrine
             of
             the
             Faith
             that
             entituleth
             to
             Baptism
             ,
             pag.
             502
             ,
             to
             513
          
           
             The
             impotency
             of
             more
             of
             his
             Accusations
             ,
             pag.
             513
             ,
             514
          
           
             The
             substance
             and
             quality
             of
             Mr.
             Robertson's
             Epistolary
             
             Disputation
             ,
             pag.
             515
             ,
             516
          
           
             His
             implacable
             kindeness
             ,
             and
             dreadful
             Protestation
             ,
             pag.
             517
          
           
             Of
             Punishment
             and
             mental
             Remisson
             ,
             pag.
             518
             ,
             519
          
           
             Of
             a
             creeping
             MS.
             p.
             520
          
           
             Of
             the
             triumphing
             Dream
             of
             Dr
             Owen
             ;
             and
             Mr
             Blake
             of
             the
             terrible
             Conditions
             which
             I
             impose
             on
             my
             Answerers
             in
             the
             Preface
             of
             my
             Confession
             .
             p.
             521
          
        
      
    
     
       
         
         
           The
           first
           Disputation
           .
           Quest.
           Whether
           Ministers
           may
           admit
           persons
           into
           the
           Church
           of
           Christ
           by
           Baptism
           ,
           upon
           the
           bare
           verbal
           Profession
           of
           the
           true
           Christian
           saving
           faith
           ,
           without
           staying
           for
           ,
           or
           requiring
           any
           further
           Evidences
           of
           sincerity
           ?
           Aff.
           
        
         
           IN
           almost
           all
           our
           controverted
           Cases
           ,
           the
           Church
           still
           findeth
           the
           mischief
           of
           Extremes
           :
           and
           among
           the
           rest
           ,
           in
           this
           about
           the
           due
           qualification
           of
           those
           whom
           we
           must
           admit
           to
           the
           Sacraments
           .
           Some
           will
           not
           look
           after
           saving
           Faith
           at
           all
           ;
           but
           have
           found
           out
           a
           Faith
           of
           another
           species
           ,
           which
           they
           call
           Dogmatical
           ,
           which
           they
           take
           to
           be
           the
           Title
           to
           both
           the
           Sacraments
           .
           Others
           ,
           while
           they
           look
           after
           saving
           faith
           ,
           will
           not
           take
           up
           with
           that
           Evidence
           of
           it
           (
           a
           bare
           Profession
           )
           which
           God
           in
           Scripture
           hath
           directed
           them
           to
           accept
           ;
           but
           they
           must
           either
           pretend
           to
           search
           the
           heart
           ,
           or
           stay
           for
           some
           better
           Evidences
           of
           Regeneration
           .
           The
           confuting
           of
           these
           last
           ,
           shall
           be
           the
           business
           of
           this
           Disputation
           ;
           and
           the
           confuting
           of
           the
           former
           ,
           shall
           be
           the
           matter
           of
           the
           rest
           .
        
         
           We
           here
           suppose
           that
           Baptism
           is
           a
           standing
           Ordinance
           of
           Christ
           ,
           and
           that
           the
           use
           of
           it
           is
           to
           be
           the
           sign
           of
           our
           Entrance
           into
           the
           Church
           of
           Christ
           ;
           not
           only
           solemnizing
           our
           Covenant
           with
           God
           ,
           in
           which
           upon
           our
           consent
           we
           were
           before
           secretly
           
           entred
           ,
           but
           also
           investing
           us
           in
           our
           Church
           honours
           and
           priviledges
           .
           For
           as
           the
           Prince
           doth
           by
           a
           sword
           conferr
           the
           order
           and
           honour
           of
           Knighthood
           (
           which
           he
           might
           do
           before
           by
           private
           Grant
           )
           or
           as
           a
           man
           doth
           by
           a
           Key
           deliver
           to
           a
           Tenant
           the
           possession
           of
           a
           House
           ;
           or
           by
           a
           twig
           and
           turf
           ,
           the
           possession
           of
           Lands
           :
           so
           doth
           God
           by
           Baptism
           deliver
           to
           the
           true
           Believer
           the
           honorable
           order
           of
           Christianity
           ,
           and
           power
           to
           be
           a
           member
           of
           Christ
           and
           his
           Church
           ,
           and
           a
           son
           of
           God
           ,
           and
           therewith
           he
           delivereth
           him
           the
           pardon
           of
           his
           sins
           ,
           and
           other
           Priviledges
           of
           his
           people
           :
           Though
           to
           them
           that
           come
           without
           this
           saving
           faith
           ,
           there
           is
           only
           an
           Offer
           of
           the
           Internal
           Benefits
           from
           God
           ,
           and
           no
           Delivery
           of
           possession
           ;
           and
           only
           a
           Ministerial
           delivery
           of
           the
           possession
           of
           the
           external
           priviledges
           ,
           without
           that
           Title
           which
           before
           God
           will
           warrant
           their
           Claim
           anh
           Reception
           ;
           though
           there
           be
           enough
           in
           the
           Ministers
           Commission
           to
           warrant
           his
           delivery
           upon
           that
           Claim
           .
        
         
           It
           is
           here
           also
           supposed
           ,
           that
           it
           belongeth
           to
           the
           Ministerial
           Office
           to
           Baptize
           ,
           and
           by
           Baptizing
           to
           admit
           persons
           into
           the
           visible
           Church
           .
           And
           this
           is
           not
           the
           smallest
           part
           of
           their
           Trust
           ,
           and
           Duty
           ,
           and
           Honour
           ,
           nor
           the
           least
           of
           the
           Keyes
           of
           the
           Kingdom
           of
           Heaven
           ,
           which
           is
           committed
           to
           their
           care
           .
           Ordinarily
           none
           can
           be
           admitted
           into
           the
           visible
           Church
           ,
           or
           made
           a
           visible
           Christian
           as
           thus
           listed
           among
           such
           ,
           but
           by
           the
           Office
           of
           the
           Ministry
           :
           And
           therefore
           the
           Minister
           is
           made
           the
           Judge
           of
           mens
           aptitude
           to
           this
           honour
           :
           for
           no
           man
           must
           act
           against
           ,
           or
           without
           the
           conduct
           of
           his
           own
           Judgement
           .
           And
           therefore
           to
           whomsoever
           it
           belongeth
           to
           Baptize
           ,
           ordinarily
           to
           them
           it
           doth
           belong
           to
           judge
           who
           is
           fit
           to
           be
           baptized
           .
        
         
           It
           may
           be
           thought
           that
           it
           is
           a
           very
           great
           power
           that
           Christ
           hath
           herein
           conferred
           on
           his
           Officers
           ;
           and
           that
           it
           may
           be
           easily
           abused
           to
           tyranny
           ,
           while
           every
           Minister
           shall
           have
           power
           to
           refuse
           persons
           their
           visible
           Christianity
           ,
           or
           the
           badge
           of
           it
           ,
           and
           so
           to
           make
           Christians
           as
           they
           please
           .
           But
           first
           ,
           they
           are
           tyed
           up
           themselves
           by
           certain
           Rules
           ,
           as
           we
           are
           further
           to
           shew
           in
           this
           Dispute
           :
           and
           second●y
           ,
           if
           one
           should
           tyrannize
           ,
           there
           are
           enow
           more
           to
           relieve
           us
           ;
           thirdly
           ,
           there
           is
           no
           power
           but
           may
           be
           abused
           ;
           but
           yet
           it
           must
           be
           trusted
           somewhere
           ;
           and
           into
           what
           hands
           should
           Christ
           have
           fitlier
           put
           it
           ,
           than
           into
           theirs
           that
           are
           by
           
           Gifts
           and
           Offices
           fitted
           for
           the
           trust
           ?
           I
           have
           marvelled
           sometime
           ,
           when
           I
           have
           heard
           secular
           Rulers
           on
           one
           side
           ,
           and
           the
           People
           on
           the
           other
           side
           ,
           cry
           down
           the
           Ministerial
           power
           of
           excommunicating
           ,
           or
           so
           much
           as
           keeping
           from
           the
           Sacrament
           of
           the
           Lords
           Supper
           ,
           that
           they
           did
           not
           as
           much
           or
           more
           contend
           against
           their
           Power
           of
           Baptizing
           and
           Judging
           who
           should
           be
           admitted
           into
           the
           Church
           .
           But
           I
           think
           the
           reason
           is
           ,
           because
           Ministers
           admitted
           all
           so
           generally
           ,
           that
           they
           were
           not
           awakened
           to
           the
           observation
           of
           their
           power
           herein
           ,
           nor
           to
           any
           jealousie
           of
           them
           ,
           left
           they
           should
           (
           as
           they
           call
           it
           )
           tyrannize
           .
           But
           undoubtedly
           they
           might
           as
           fairly
           say
           ,
           that
           it
           belongeth
           either
           to
           the
           Magistrate
           ,
           or
           to
           the
           Bishop
           alone
           ,
           or
           to
           the
           Major
           Vote
           of
           the
           Congregation
           ,
           to
           Baptize
           ,
           or
           Judge
           who
           shall
           or
           shall
           not
           be
           baptized
           ,
           and
           so
           admitted
           into
           the
           honour
           of
           visible
           Christianity
           and
           Church-membership
           ,
           as
           to
           say
           that
           it
           belongeth
           to
           the
           Magistrate
           or
           the
           Bishop
           alone
           ,
           or
           the
           people
           to
           excommunicate
           ,
           or
           to
           judge
           who
           shall
           be
           excommunicated
           .
           For
           the
           Power
           of
           taking
           into
           the
           Church
           Universal
           ,
           is
           as
           great
           as
           that
           of
           putting
           out
           of
           a
           particular
           Congregation
           .
           And
           Christ
           gave
           the
           Keyes
           conjunctly
           and
           not
           dividedly
           ;
           and
           therefore
           he
           that
           hath
           the
           admitting
           Key
           ,
           hath
           the
           Excluding
           Key
           .
        
         
           Had
           our
           people
           but
           well
           considered
           ,
           what
           Interest
           the
           Ministerial
           Office
           hath
           in
           their
           very
           Baptism
           and
           Christianity
           ,
           and
           that
           they
           cannot
           be
           New-born
           into
           the
           Kingdom
           of
           God
           ,
           without
           the
           help
           of
           these
           Midwives
           ,
           at
           least
           ,
           (
           and
           Scripture
           gives
           them
           also
           the
           Title
           of
           Parentage
           )
           they
           would
           then
           have
           discerned
           that
           by
           their
           very
           Baptism
           they
           are
           engaged
           to
           the
           Ministery
           subserviently
           ,
           to
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           to
           whom
           they
           are
           principally
           engaged
           :
           For
           ,
           as
           the
           Liturgie
           speaks
           ,
           they
           
             are
             Dedicated
             to
             God
             by
             our
             Office
             and
             Ministery
             ,
          
           and
           they
           have
           their
           visible
           state
           in
           the
           Christian
           Church
           and
           Possession
           of
           its
           Priviledges
           ,
           delivered
           to
           them
           by
           our
           Office
           and
           Ministery
           ;
           and
           therefore
           ,
           me
           thinks
           ,
           they
           should
           well
           bethink
           themselves
           before
           they
           renounce
           it
           and
           despise
           it
           ,
           till
           they
           dare
           renounce
           and
           despise
           their
           Baptism
           :
           and
           those
           that
           do
           that
           ,
           I
           do
           not
           much
           wonder
           if
           they
           renounce
           our
           Ministery
           .
        
         
           Furthermore
           ,
           It
           is
           here
           supposed
           that
           a
           Profession
           is
           necessary
           ,
           before
           we
           may
           admit
           men
           to
           Baptism
           ;
           and
           that
           this
           must
           
           be
           a
           profession
           of
           the
           true
           Christian
           saving
           faith
           ,
           and
           not
           only
           of
           some
           other
           sort
           of
           faith
           .
           And
           we
           take
           it
           for
           granted
           ,
           that
           the
           aged
           are
           admitted
           upon
           their
           own
           profession
           ,
           and
           the
           Infants
           upon
           the
           profession
           of
           the
           Parent
           ,
           by
           whom
           he
           hath
           his
           Title
           to
           the
           Covenant
           ,
           even
           as
           he
           is
           the
           seed
           of
           a
           believer
           .
        
         
           The
           Question
           then
           that
           we
           have
           now
           to
           discuss
           ,
           is
           only
           concerning
           the
           sufficiency
           of
           this
           Profession
           ,
           as
           to
           the
           satisfaction
           of
           the
           Baptizer
           ,
           without
           any
           further
           Evidences
           of
           sincerity
           .
        
         
           For
           the
           explaining
           and
           resolving
           whereof
           ,
           I
           shall
           first
           shew
           you
           what
           that
           Profession
           is
           which
           we
           require
           ,
           and
           shall
           be
           satisfied
           in
           :
           and
           secondly
           I
           shall
           prove
           the
           Affirmative
           of
           the
           Question
           .
        
         
           And
           for
           the
           first
           ,
           I
           shall
           first
           shew
           you
           what
           Profession
           is
           in
           general
           ,
           and
           the
           formal
           nature
           of
           the
           thing
           ,
           and
           the
           requisites
           thereto
           .
           Secondly
           ,
           I
           shall
           shew
           you
           what
           
             this
             Profession
          
           must
           be
           
             in
             specie
          
           ,
           as
           it
           is
           specified
           from
           the
           subject
           matter
           of
           it
           .
        
         
           And
           first
           Profiteor
           ,
           is
           but
           
             palam
             fateor
          
           ,
           in
           the
           common
           acception
           of
           the
           word
           .
           In
           civil
           cases
           ,
           
             prositeri
             est
             publice
             &
             apud
             acta
             aliquid
             ultro
             denunciate
             ,
             ut
             Calv.
          
           More
           especially
           ,
           professio
           is
           sometimes
           ,
           
             ad
             interrogata
             responsio
          
           ,
           and
           sometimes
           sponsio
           ;
           and
           in
           military
           affairs
           ,
           it
           is
           
             nomen
             dare
          
           .
           Ours
           in
           question
           hath
           something
           of
           all
           these
           conjunct
           .
           
             It
             is
             a
             solemn
             voluntary
             declaration
             (
             expression
             or
             confession
             )
             of
             our
             faith
             in
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
          
           ;
           (
           in
           answer
           ,
           usually
           ,
           to
           the
           Interrogation
           of
           the
           Minister
           )
           
             with
             a
             giving
             up
             our
             name
             to
             God
             ,
             by
             solemn
             sponsion
             ,
             and
             renouncing
             the
             Flesh
             ,
             the
             World
             ,
             and
             the
             Devil
          
           (
           or
           in
           general
           ,
           all
           inconsistent
           wayes
           )
           Profession
           is
           a
           relative
           action
           ,
           and
           hath
           in
           it
           somewhat
           Material
           ,
           viz.
           the
           Action
           ;
           and
           somewhat
           Formal
           ,
           viz.
           the
           Relation
           ,
           which
           must
           be
           distinctly
           considered
           of
           .
           For
           
             Profession
             is
             a
             signification
             of
             a
             mans
             mind
             concerning
             the
             thing
             professed
             .
          
           The
           Action
           ,
           which
           is
           the
           Matter
           of
           the
           sign
           ,
           is
           not
           necessarily
           one
           and
           the
           same
           thing
           in
           all
           and
           at
           all
           times
           .
           The
           common
           action
           is
           by
           word
           of
           mouth
           :
           Where
           that
           cannot
           be
           had
           ,
           (
           as
           from
           the
           dumb
           )
           it
           sufficeth
           that
           they
           express
           by
           writing
           :
           where
           that
           cannot
           be
           had
           ,
           the
           lifting
           up
           of
           the
           hand
           ,
           or
           motion
           of
           other
           part
           of
           the
           body
           ,
           or
           any
           thing
           that
           is
           apt
           to
           signifie
           what
           is
           in
           the
           mind
           ,
           may
           be
           a
           just
           Profession
           .
           And
           if
           word
           ,
           writing
           ,
           and
           
           corporal
           motion
           be
           all
           joyned
           together
           ,
           it
           is
           but
           the
           matter
           of
           the
           same
           Profession
           .
           God
           hath
           tyed
           us
           to
           no
           one
           particular
           sign
           as
           necessary
           ,
           nor
           restrained
           us
           from
           any
           ,
           by
           his
           Word
           ;
           but
           only
           as
           the
           general
           Directions
           ,
           (
           of
           doing
           all
           things
           Orderly
           ,
           decently
           ,
           to
           edification
           ,
           &c.
           )
           may
           be
           an
           Obligation
           or
           restraint
           :
           but
           the
           more
           particular
           Direction
           must
           be
           fetcht
           by
           Christian
           prudence
           from
           the
           Light
           and
           Law
           of
           Nature
           it self
           .
           The
           nature
           of
           the
           thing
           ,
           with
           concurrent
           circumstances
           ,
           will
           teach
           us
           which
           is
           the
           fittest
           sign
           :
           And
           sometime
           the
           commands
           of
           our
           Teachers
           or
           Governours
           may
           determine
           that
           case
           ,
           it
           being
           a
           matter
           within
           their
           power
           to
           determine
           (
           according
           to
           Gods
           general
           Rules
           .
           )
        
         
           The
           formal
           Reason
           of
           a
           Profession
           ,
           is
           ,
           that
           it
           be
           
             signum
             mentis
             ,
             aut
             verum
             ,
             aut
             (
             et
             si
             ementitum
             ,
             tamen
             )
             apparens
             :
          
           if
           it
           be
           only
           
             a
             seeming
          
           sign
           ,
           or
           counterfeit
           ,
           it
           is
           
             truly
             a
             Profession
          
           ,
           but
           not
           a
           
             true
             Profession
          
           .
           I
           mean
           ,
           it
           hath
           a
           Metaphysical
           verity
           ,
           inasmuch
           as
           it
           is
           an
           action
           apt
           to
           signifie
           the
           mind
           ,
           and
           doth
           signifie
           that
           which
           the
           man
           would
           have
           you
           think
           to
           be
           his
           mind
           :
           but
           it
           is
           not
           morally
           true
           ,
           but
           false
           ;
           because
           it
           doth
           not
           signifie
           that
           which
           is
           his
           mind
           indeed
           .
           All
           words
           are
           to
           be
           
             signa
             mentis
          
           ;
           but
           when
           a
           man
           lyeth
           ,
           his
           words
           are
           truly
           words
           ,
           though
           not
           true
           words
           ;
           and
           he
           doth
           speak
           that
           which
           he
           would
           have
           you
           take
           to
           be
           his
           mind
           ,
           though
           not
           that
           which
           is
           so
           ,
           &c.
           he
           useth
           a
           sign
           that
           is
           apt
           and
           appointed
           for
           the
           expression
           of
           the
           mind
           ,
           though
           he
           abuse
           it
           to
           the
           concealing
           of
           his
           mind
           ,
           and
           the
           deceiving
           of
           the
           Hearer
           .
           Yet
           if
           any
           will
           insist
           upon
           it
           ,
           that
           it
           hath
           not
           the
           formal
           Reason
           of
           a
           Profession
           ,
           unless
           it
           be
           true
           ,
           and
           agreeable
           to
           the
           mind
           ;
           let
           such
           know
           ,
           that
           we
           take
           the
           word
           in
           a
           larger
           ,
           and
           commoner
           ,
           and
           (
           I
           think
           )
           fitter
           sense
           ,
           even
           
             for
             that
             which
             a
             pretended
             to
             be
             a
             true
             sign
             of
             the
             mind
             ,
          
           whether
           it
           be
           indeed
           true
           or
           not
           .
           Yet
           still
           pretended
           it
           must
           be
           to
           be
           a
           true
           Discovery
           of
           the
           mind
           ,
           and
           to
           that
           use
           it
           is
           that
           the
           Minister
           must
           receive
           it
           :
           and
           thence
           it
           comes
           to
           pass
           ,
           that
           there
           are
           besides
           the
           bare
           words
           ,
           writings
           ,
           and
           some
           modifications
           ,
           which
           are
           of
           necessity
           to
           the
           very
           cons●i●ution
           of
           a
           real
           Profession
           ,
           and
           without
           which
           it
           cannot
           properly
           be
           called
           a
           Profession
           ,
           or
           may
           not
           by
           a
           Minister
           be
           taken
           for
           such
           .
           Concerning
           which
           ,
           1.
           
           I
           shall
           enqure
           further
           ,
           Whether
           this
           be
           so
           
           or
           not
           ?
           2.
           
           What
           those
           Modes
           or
           concomitant
           Acts
           must
           be
           ?
           1.
           
           And
           for
           the
           first
           ;
           the
           reason
           of
           the
           doubt
           is
           ,
           because
           some
           conceive
           that
           Profession
           is
           so
           far
           required
           for
           it self
           ,
           (
           or
           for
           some
           other
           end
           ,
           I
           know
           not
           what
           )
           as
           that
           it
           is
           not
           to
           be
           lookt
           at
           or
           required
           as
           a
           seeming
           or
           probable
           evidence
           of
           the
           thing
           professed
           .
           Mr.
           
             Blake
             Treat
             of
             Sacr.
             p.
          
           129.
           
             saith
             of
             me
          
           :
           
             His
             Grand
             Rule
             is
             ,
             That
             a
             serious
             Professor
             of
             the
             Faith
             is
             to
             be
             taken
             for
             a
             true
             believer
             .
             —
             If
             this
             Proposition
             were
             a
             Scripture
             Maxime
             ,
             then
             it
             would
             have
             born
             a
             further
             superstruction
             ;
             but
             being
             neither
             found
             there
             ,
             nor
             any
             proof
             made
             that
             it
             is
             any
             way
             deduced
             thence
             ,
             mother
             and
             daughters
             may
             all
             justly
             be
             called
             into
             question
             .
             —
             I
             do
             yield
             ,
             that
             charity
             is
             to
             hope
             the
             best
             ;
             but
             that
             we
             should
             put
             our
             charity
             to
             it
             ,
             or
             our
             reason
             either
             ,
             for
             probability
             or
             certainty
             when
             we
             are
             nowhere
             so
             taught
             ,
             and
             have
             a
             more
             sure
             Rule
             for
             our
             proceeding
             ,
             I
             see
             no
             Reason
             .
             I
             can
             scarce
             meet
             with
             a
             Minister
             that
             saith
             (
             and
             I
             have
             put
             the
             question
             to
             many
             of
             the
             most
             Eminent
             that
             I
             know
             )
             that
             he
             baptizeth
             any
             Infant
             upon
             this
             ground
             of
             hope
             ,
             that
             the
             Parent
             is
             Regenerate
             ,
             but
             still
             with
             earnest
             vehemence
             professeth
             the
             contrary
             .
          
        
         
           Answ.
           1.
           
           
             That
             serious
             Profession
             of
             true
             faith
             is
             to
             be
             taken
             by
             us
             as
             a
             probable
             Evidence
             of
             the
             thing
             Profest
             ,
             till
             men
             forfeit
             their
             credit
             ,
          
           I
           shall
           (
           God
           willing
           )
           prove
           anon
           from
           Scripture
           .
           And
           if
           I
           did
           not
           before
           stand
           to
           prove
           it
           from
           Scripture
           ,
           I
           desire
           Mr.
           Blake
           ,
           as
           he
           findeth
           cause
           ,
           by
           the
           following
           evidence
           ,
           to
           impute
           it
           either
           to
           my
           disability
           ,
           or
           my
           modesty
           ;
           If
           he
           find
           that
           I
           now
           prove
           it
           not
           ,
           let
           him
           tell
           the
           world
           that
           I
           could
           not
           ;
           (
           but
           let
           him
           not
           thence
           conclude
           that
           it
           is
           not
           true
           ;
           for
           another
           may
           prove
           it
           ,
           if
           I
           cannot
           )
           :
           but
           if
           I
           now
           prove
           it
           ,
           let
           him
           impute
           the
           former
           omission
           to
           my
           charity
           ,
           which
           provoked
           me
           to
           hope
           ,
           that
           with
           such
           as
           he
           (
           and
           so
           many
           as
           he
           here
           intimateth
           )
           it
           had
           not
           been
           necessary
           :
           nay
           ,
           I
           thought
           it
           had
           been
           out
           of
           controversie
           with
           us
           .
        
         
           2.
           
           If
           he
           yield
           that
           charity
           is
           to
           hope
           the
           best
           ,
           Why
           not
           then
           to
           be
           
             put
             to
             it
          
           ?
           Is
           it
           not
           
             put
             to
             it
          
           ,
           when
           it
           must
           hope
           the
           best
           ?
           Or
           is
           not
           this
           a
           contradiction
           ?
        
         
           3.
           
           What
           kind
           of
           holy
           Ordinance
           is
           this
           ,
           wherein
           neither
           
           Charity
           nor
           Reason
           must
           be
           
             put
             to
             it
          
           ,
           when
           the
           state
           of
           another
           is
           presented
           to
           our
           consideration
           ?
        
         
           4.
           
           What
           is
           the
           
             more
             sure
             Rule
             for
             our
             proceeding
             ,
          
           which
           is
           here
           mentioned
           ?
           I
           must
           profess
           ,
           that
           upon
           my
           most
           diligent
           search
           ,
           with
           a
           willingness
           to
           discover
           it
           ,
           I
           am
           not
           yet
           able
           to
           know
           what
           Mr.
           Blakes
           Rule
           is
           ,
           (
           sure
           or
           not
           sure
           :
           )
           I
           mean
           ,
           what
           that
           qualification
           is
           ,
           which
           he
           saith
           doth
           entitle
           to
           Baptism
           .
           Though
           he
           call
           it
           a
           Dogmatical
           Faith
           ,
           yet
           he
           requireth
           the
           will's
           consent
           ;
           but
           to
           what
           ,
           I
           am
           not
           able
           to
           discern
           ,
           he
           doth
           so
           vary
           his
           Phrase
           and
           contradict
           himself
           .
           Onle
           by
           his
           Title
           on
           the
           top
           of
           the
           Leaf
           ,
           I
           know
           that
           it
           is
           [
           
             A
             Faith
             short
             of
             Justifying
          
           ]
           which
           he
           meaneth
           ,
           which
           telleth
           me
           what
           faith
           
             it
             is
             not
          
           ,
           though
           not
           what
           it
           is
           .
        
         
           5.
           
           Either
           he
           will
           require
           a
           Profession
           of
           true
           Faith
           ,
           or
           not
           :
           If
           not
           ,
           then
           we
           are
           not
           yet
           fit
           to
           dispute
           about
           the
           ends
           to
           which
           that
           Profession
           is
           requisite
           ,
           seeing
           we
           are
           not
           agreed
           whether
           the
           Profession
           it self
           be
           requisite
           in
           those
           whom
           we
           must
           admit
           .
           If
           the
           Profession
           it self
           be
           acknowledged
           necessary
           ,
           then
           either
           for
           it self
           ,
           or
           for
           
             another
             thing
          
           .
           Not
           for
           it self
           ;
           For
           ,
           1.
           
           There
           is
           nothing
           in
           the
           thing
           .
           2.
           
           Nor
           in
           Scripture
           ,
           to
           intimate
           any
           such
           thing
           .
           But
           on
           the
           contrary
           .
           1.
           
           It
           is
           
             signum
             mentis
          
           ,
           and
           therefore
           is
           required
           to
           signifie
           what
           is
           in
           the
           mind
           .
           2.
           
           Else
           a
           false
           Profession
           should
           be
           requisite
           and
           acceptable
           as
           well
           as
           a
           true
           ,
           if
           it
           were
           Profession
           ,
           
             quâ
             talis
          
           ,
           and
           
             propter
             se
          
           ,
           that
           were
           requisite
           .
           If
           it
           be
           not
           for
           the
           signification
           of
           what
           is
           in
           the
           mind
           ;
           then
           though
           it
           signifie
           not
           the
           mind
           ,
           it
           is
           acceptable
           :
           But
           that
           cannot
           be
           :
           for
           God
           hath
           forbidden
           lying
           ,
           and
           never
           accepteth
           it
           ,
           nor
           maketh
           it
           a
           condition
           of
           our
           Title
           to
           his
           benefits
           ,
           as
           given
           to
           us
           by
           him
           .
           3.
           
           It
           is
           not
           any
           one
           sign
           that
           God
           tyeth
           us
           to
           :
           Not
           speaking
           ,
           for
           then
           the
           dumb
           could
           not
           profess
           :
           Not
           writing
           ;
           for
           then
           none
           could
           be
           Professors
           that
           cannot
           write
           :
           But
           it
           s
           
             any
             thing
             that
             may
             signifie
             the
             mind
          
           ;
           which
           plainly
           shews
           ,
           that
           it
           is
           required
           to
           
             this
             end
          
           ,
           that
           it
           
             may
             signifie
             the
             mind
          
           .
           God
           never
           encouraged
           any
           to
           speak
           the
           bare
           words
           ,
           be
           they
           true
           or
           false
           ;
           but
           only
           to
           speak
           the
           truth
           .
        
         
           6.
           
           Suppose
           it
           were
           only
           another
           species
           of
           Faith
           which
           is
           necessary
           to
           be
           professed
           in
           order
           to
           Baptism
           ,
           would
           not
           Mr.
           Blake
           put
           either
           his
           
             Charity
             or
             Reason
             to
             it
          
           ,
           to
           judge
           whether
           the
           
           person
           do
           in
           probability
           mean
           as
           he
           speaks
           ?
           If
           not
           :
           1.
           
           Then
           he
           will
           not
           sanctifie
           God
           in
           his
           Ordinances
           ▪
           but
           abuse
           them
           ,
           and
           wrong
           his
           Neighbour
           ,
           by
           laying
           by
           Charity
           and
           Reason
           so
           much
           in
           the
           administration
           .
           2.
           
           And
           then
           ,
           if
           he
           knew
           that
           they
           came
           in
           scorn
           ,
           or
           learn
           the
           word
           as
           a
           Parrot
           ,
           he
           would
           accept
           them
           ,
           which
           I
           will
           not
           imagine
           .
           But
           if
           he
           will
           
             put
             his
             Charity
          
           and
           
             Reason
             to
             it
          
           ,
           to
           judge
           of
           the
           truth
           of
           a
           common
           Profession
           ;
           let
           him
           shew
           us
           his
           warrant
           ,
           and
           it
           shall
           serve
           us
           to
           prove
           that
           we
           must
           do
           so
           also
           in
           case
           of
           a
           special
           Profession
           .
        
         
           What
           ever
           the
           
             Faith
             professed
          
           be
           ,
           If
           you
           say
           your
           Profession
           is
           required
           
             propter
             se
          
           ,
           for
           the
           
             matter
             of
             the
             sign
          
           ,
           and
           not
           for
           the
           formality
           and
           use
           of
           signifying
           ,
           it
           were
           not
           only
           groundless
           ,
           but
           a
           reproachful
           ascribing
           that
           to
           God
           ,
           which
           we
           would
           not
           ascribe
           to
           the
           silliest
           man
           or
           woman
           about
           us
           ,
           that
           hath
           the
           free
           use
           of
           Reason
           .
           And
           if
           the
           Profession
           be
           given
           ,
           and
           taken
           (
           and
           so
           required
           )
           not
           
             propter
             se
          
           materially
           ,
           but
           
             ut
             signum
             mentis
          
           ,
           for
           the
           signifying
           of
           our
           minds
           ;
           then
           sure
           I
           need
           not
           dig
           deep
           into
           Scripture
           or
           Reason
           ,
           to
           prove
           that
           both
           the
           Reason
           and
           Charity
           of
           the
           minister
           is
           here
           to
           be
           Imployed
           ,
           to
           judge
           whether
           indeed
           it
           do
           signifie
           the
           mans
           mind
           according
           to
           his
           pretences
           ,
           or
           not
           .
           It
           grieveth
           me
           for
           the
           Churches
           sake
           ,
           to
           read
           Mr.
           Blake's
           words
           of
           the
           
             Ministers
             he
             meets
          
           with
           :
           for
           if
           they
           do
           scarce
           any
           of
           them
           so
           much
           regard
           the
           probability
           of
           the
           Parents
           Regeneration
           in
           the
           administration
           of
           that
           Sacrament
           ,
           then
           they
           either
           Baptize
           upon
           an
           apparent
           Lye
           (
           if
           the
           Parent
           profess
           saving
           Faith
           ,
           when
           he
           hath
           not
           the
           least
           probability
           of
           it
           )
           ;
           or
           else
           they
           take
           up
           with
           the
           Profession
           of
           another
           species
           of
           Faith
           (
           as
           Mr.
           Blake
           doth
           .
           )
           And
           I
           crave
           their
           patient
           sober
           enquiry
           ,
           Whether
           that
           be
           not
           to
           make
           another
           species
           of
           Baptism
           and
           of
           visible
           Christianity
           ?
           and
           also
           ,
           whether
           they
           have
           yet
           well
           discerned
           and
           determined
           what
           that
           Faith
           is
           that
           must
           be
           profest
           ,
           and
           whether
           the
           world
           have
           ever
           yet
           seen
           an
           exact
           or
           satisfactory
           definition
           or
           description
           of
           it
           ?
           and
           where
           ?
           and
           in
           what
           words
           ?
           and
           also
           whether
           they
           have
           not
           the
           same
           uncertainty
           of
           the
           sincerity
           of
           that
           lower
           Faith
           in
           the
           Professors
           ,
           as
           of
           true
           saving
           Faith
           ?
           and
           consequently
           ,
           Whether
           Mr.
           Blakes
           doctrine
           have
           delivered
           them
           from
           difficulties
           ,
           or
           ensnared
           them
           ?
           I
           crave
           of
           all
           those
           Reverend
           Brethren
           whom
           Mr.
           
           Black
           meets
           with
           ,
           and
           are
           guilty
           of
           what
           he
           chargeth
           them
           with
           ,
           that
           they
           would
           once
           more
           consider
           the
           matter
           .
        
         
           2.
           
           Having
           thus
           shewed
           that
           a
           Profession
           is
           necessary
           and
           that
           in
           its
           formal
           nature
           ,
           and
           to
           its
           proper
           end
           ,
           as
           it
           is
           a
           signification
           of
           a
           man's
           mind
           ,
           and
           in
           order
           to
           the
           discovery
           of
           the
           mind
           ,
           and
           not
           barely
           for
           the
           very
           terms
           or
           signs
           of
           Profession
           ;
           I
           am
           next
           to
           shew
           what
           things
           are
           necessary
           (
           besides
           the
           bare
           words
           or
           other
           signs
           )
           to
           the
           Being
           of
           a
           Profession
           ,
           or
           what
           properties
           or
           requisites
           are
           ,
           
             sine
             quibus
             non
          
           ,
           to
           the
           validity
           of
           it
           to
           its
           End
           ,
           that
           it
           may
           be
           indeed
           taken
           by
           us
           to
           be
           
             signum
             mentis
          
           ,
           and
           not
           be
           accounted
           Null
           and
           vain
           .
        
         
           And
           in
           General
           it
           is
           necessary
           that
           the
           
             Profession
             seem
             true
          
           :
           for
           a
           Profession
           that
           is
           notoriously
           fals
           ,
           is
           uncapable
           of
           the
           Ends
           atd
           use
           that
           it
           is
           required
           for
           :
           for
           such
           a
           one
           will
           not
           signifie
           a
           mans
           mind
           ,
           but
           the
           contrary
           .
        
         
           More
           particularly
           ,
           1.
           
           The
           Professon
           which
           we
           must
           take
           as
           valid
           ,
           must
           
             seem
             to
             be
             made
             in
             a
             competent
             understanding
             of
             the
             Matter
             which
             is
             Professed
             .
          
           It
           's
           a
           known
           rule
           in
           Law
           that
           
             Consensus
             non
             est
             ignorantis
          
           .
           If
           a
           Parrot
           be
           taugh
           to
           repeat
           the
           Creed
           ,
           it
           is
           not
           to
           be
           called
           a
           Profession
           of
           Faith.
           The
           same
           we
           may
           say
           of
           any
           such
           Ideot
           or
           child
           ,
           or
           persons
           at
           age
           ,
           who
           are
           
             notoriously
             ignorant
          
           of
           the
           matter
           which
           they
           speak
           :
           therefore
           it
           is
           the
           duty
           of
           those
           that
           require
           such
           Professions
           ,
           to
           endeavor
           to
           discern
           whether
           the
           person
           understand
           what
           he
           professeth
           ,
           before
           he
           do
           it
           :
           and
           therefore
           in
           the
           ancient
           Churches
           their
           Catechists
           or
           other
           Teachers
           did
           first
           see
           to
           their
           understanding
           the
           sum
           of
           the
           Christian
           Faith
           ,
           before
           they
           baptized
           any
           at
           age
           :
           and
           so
           should
           the
           Parents
           themselves
           be
           examined
           ,
           before
           we
           baptize
           their
           children
           upon
           the
           account
           of
           their
           Profession
           ,
           except
           it
           be
           when
           we
           have
           just
           cause
           to
           presume
           that
           the
           person
           understandeth
           the
           matter
           professed
           .
           Yet
           if
           any
           shall
           grounldesly
           so
           presume
           ,
           and
           be
           mistaken
           this
           makes
           not
           the
           Profession
           Null
           ,
           as
           to
           the
           use
           which
           the
           Church
           makes
           of
           it
           ,
           though
           it
           be
           Null
           as
           to
           the
           real
           internal
           Covenant
           of
           man
           with
           God
           ,
           or
           to
           the
           Benefits
           of
           such
           a
           Profession
           by
           any
           grant
           or
           Gift
           from
           God
           ;
           for
           in
           
             in
             foro
             Dei
          
           ,
           it
           is
           no
           Profession
           or
           worse
           .
        
         
           2.
           
           We
           must
           take
           nothing
           for
           a
           Profession
           ,
           but
           that
           which
           
           hath
           a
           
             seeming
             seriousness
          
           .
           For
           if
           it
           be
           Notoriously
           or
           apparently
           ludicrous
           ,
           or
           in
           a
           scorn
           ,
           or
           not
           meant
           as
           it
           is
           spoken
           ,
           it
           is
           then
           apparently
           false
           :
           and
           we
           are
           not
           to
           believe
           apparent
           falshoods
           .
        
         
           3.
           
           It
           must
           
             seem
             to
             be
             voluntary
             or
             free
             :
          
           I
           deny
           not
           but
           some
           force
           may
           stand
           with
           a
           valid
           Profession
           :
           but
           that
           is
           only
           such
           a
           force
           as
           is
           supposed
           to
           prevail
           with
           the
           Heart
           it self
           ,
           and
           not
           only
           with
           the
           tongue
           when
           the
           heart
           is
           against
           it
           .
           If
           any
           should
           say
           to
           a
           Jew
           ,
           [
           If
           thou
           wilt
           not
           Profess
           thy self
           a
           Christian
           ,
           I
           will
           presently
           run
           thee
           through
           with
           my
           sword
           ,
           the
           words
           that
           should
           be
           forced
           by
           this
           threat
           are
           not
           to
           be
           taken
           for
           a
           true
           Profession
           ,
           when
           it
           is
           apparent
           ,
           that
           they
           are
           meerly
           forced
           by
           fear
           .
           So
           that
           which
           done
           in
           a
           passion
           of
           Anger
           or
           the
           like
           ,
           contrary
           to
           the
           ordinary
           prevailing
           bent
           and
           resolution
           of
           the
           heart
           ,
           is
           not
           to
           be
           taken
           as
           a
           voluntary
           and
           valid
           Profession
           .
        
         
           4.
           
           It
           must
           be
           a
           
             Profession
             not
             prevalently
             contradicted
             by
             word
             or
             deed
             :
          
           Otherwise
           ,
           still
           it
           is
           an
           apparent
           or
           notorious
           lie
           ,
           which
           no
           man
           can
           be
           bound
           to
           believe
           .
           If
           a
           man
           say
           in
           one
           breath
           ,
           [
           that
           he
           believeth
           in
           Christ
           ]
           and
           in
           the
           next
           will
           say
           [
           that
           he
           doth
           not
           believe
           in
           him
           ,
           ]
           he
           nulleth
           his
           own
           profession
           by
           a
           revocation
           :
           and
           if
           he
           revoke
           it
           in
           the
           direct
           sense
           ,
           it
           is
           all
           one
           as
           if
           he
           did
           it
           in
           the
           same
           terms
           :
           As
           if
           he
           say
           that
           he
           believeth
           in
           Christ
           ,
           but
           withall
           ,
           that
           he
           believeth
           him
           to
           be
           but
           a
           man
           ,
           or
           a
           Prophet
           ,
           or
           not
           to
           have
           died
           to
           ransom
           us
           from
           our
           sins
           ,
           &c.
           so
           if
           he
           should
           say
           [
           I
           am
           a
           Christian
           [
           but
           yet
           ]
           I
           love
           the
           world
           and
           the
           flesh
           more
           then
           Christ
           ]
           the
           same
           must
           be
           said
           of
           a
           Practical
           contradiction
           ,
           which
           is
           effectual
           to
           invalidate
           a
           Verbal
           Profession
           .
           If
           a
           man
           should
           profess
           to
           the
           Prince
           ,
           that
           he
           honoureth
           him
           ,
           and
           when
           he
           hath
           done
           ,
           should
           spurn
           at
           him
           ,
           or
           spit
           in
           his
           face
           :
           or
           if
           a
           man
           should
           profess
           that
           he
           loveth
           you
           ,
           and
           desireth
           your
           safety
           ,
           and
           withall
           shall
           discharge
           a
           Pistol
           at
           you
           ,
           or
           run
           at
           you
           with
           his
           sword
           ;
           I
           leave
           it
           to
           your selves
           whether
           he
           be
           to
           be
           believed
           .
        
         
           Yet
           some
           Contradiction
           there
           may
           be
           ,
           which
           may
           not
           nullifie
           a
           Profession
           :
           As
           when
           the
           terms
           of
           Contradiction
           seem
           not
           to
           be
           understood
           by
           him
           that
           useth
           them
           ,
           or
           not
           to
           be
           meant
           in
           the
           contradicting
           sense
           ;
           or
           when
           he
           seem's
           not
           to
           discern
           the
           
           contradiction
           ,
           but
           thinks
           both
           may
           consist
           ,
           and
           seems
           to
           hold
           the
           truth
           practically
           ,
           and
           so
           contradicts
           it
           speculatively
           or
           ignorantly
           :
           or
           when
           the
           contradiction
           is
           more
           weak
           ,
           and
           not
           seemingly
           prevalent
           ,
           as
           [
           
             I
             believe
             ,
             Lord
             help
             my
             unbelief
             .
          
           ]
        
         
           5.
           
           When
           a
           man
           hath
           
             utterly
             forfeited
             the
             credit
             of
             his
             word
          
           ;
           the
           Profession
           of
           that
           man
           
             must
             not
             be
             meerly
             verbal
             ,
             but
             practicall
             .
          
           This
           is
           all
           clear
           in
           the
           Laws
           of
           Nature
           .
           When
           a
           man
           may
           be
           justly
           said
           to
           have
           forfeited
           the
           credit
           of
           his
           bare
           word
           ,
           is
           a
           matter
           of
           consideration
           .
           The
           common
           reason
           and
           practice
           of
           men
           ,
           is
           against
           trusting
           a
           perjur'd
           mans
           bare
           word
           ,
           till
           he
           give
           sufficient
           evidence
           of
           his
           repentance
           for
           that
           perjury
           :
           And
           the
           like
           may
           be
           said
           of
           one
           that
           hath
           often
           violated
           Promise
           ,
           and
           given
           no
           Evidence
           of
           any
           effectual
           change
           upon
           his
           heart
           ,
           but
           that
           still
           he
           hath
           the
           same
           disposition
           .
           The
           Novatians
           thought
           that
           those
           who
           lapsed
           hainously
           after
           the
           Baptismal
           Profession
           ,
           were
           not
           again
           to
           be
           absolved
           ,
           and
           admitted
           into
           the
           communion
           of
           the
           Church
           ,
           but
           they
           did
           not
           exclude
           them
           from
           Gods
           pardon
           ,
           as
           is
           commonly
           believed
           to
           them
           .
           
             Clemens
             Alexandrinus
          
           ,
           and
           others
           of
           those
           ancient
           Churches
           ,
           do
           seem
           to
           exclude
           all
           from
           pardon
           of
           sin
           ,
           after
           twice
           or
           thrice
           offending
           :
           but
           I
           suppose
           ,
           they
           meant
           it
           only
           of
           hainous
           sin
           ,
           and
           of
           pardon
           
             in
             foro
             Ecclesiae
          
           ,
           and
           not
           of
           pardon
           
             in
             foro
             Dei
          
           (
           a
           distinction
           that
           was
           not
           then
           detested
           .
           )
        
         
           The
           truth
           is
           ,
           the
           temper
           and
           quality
           of
           persons
           ,
           and
           the
           nature
           of
           the
           fault
           ,
           and
           many
           circumstances
           may
           so
           vary
           the
           case
           ,
           that
           it
           is
           not
           the
           same
           Number
           of
           promise-breakings
           ,
           or
           sins
           after
           promises
           ,
           that
           will
           prove
           the
           forfeiture
           of
           each
           sinners
           Credit
           .
           Ordinarily
           ,
           in
           case
           of
           gross
           hainous
           sin
           ,
           if
           a
           man
           have
           oft
           broke
           his
           promise
           ,
           his
           bare
           word
           is
           no
           more
           to
           be
           taken
           ,
           but
           an
           actual
           Reformation
           must
           prove
           the
           validity
           of
           it
           .
           But
           there
           are
           some
           cases
           ,
           in
           which
           once
           or
           twice
           breach
           of
           promise
           may
           forfeit
           credit
           ,
           as
           to
           the
           Church
           ,
           and
           some
           cases
           wherein
           more
           then
           three
           or
           four
           brecahes
           may
           not
           do
           it
           .
           But
           as
           for
           an
           Infidel
           that
           newly
           comes
           to
           the
           Profession
           of
           the
           Faith
           ,
           or
           a
           notorious
           ungodly
           man
           that
           newly
           comes
           to
           the
           Profession
           of
           godliness
           ,
           we
           must
           take
           their
           first
           profession
           ,
           though
           their
           lives
           were
           never
           so
           vicious
           before
           ;
           because
           though
           they
           have
           oft
           committed
           other
           sins
           ,
           yet
           not
           this
           of
           Covenant-breaking
           with
           
           God
           ,
           and
           they
           seem
           to
           be
           recovered
           from
           their
           former
           unconscionableness
           .
        
         
           Perhaps
           some
           one
           will
           say
           ,
           that
           ,
           if
           all
           this
           be
           to
           be
           look'd
           after
           before
           the
           validity
           of
           a
           Profession
           can
           be
           discerned
           ,
           then
           this
           is
           an
           uncertain
           Rule
           for
           us
           to
           proceed
           by
           ,
           in
           administring
           the
           Sacraments
           :
           for
           Ministers
           will
           be
           uncertain
           when
           all
           these
           qualifications
           are
           found
           in
           mens
           Professions
           .
           Besides
           that
           ,
           it
           puts
           tyrannizing
           power
           into
           Ministers
           hands
           ,
           which
           you
           tell
           Mr.
           ●ombes
           of
           in
           your
           book
           of
           Infant-Baptism
           .
        
         
           Answ.
           I
           have
           there
           shewed
           that
           the
           danger
           is
           greater
           in
           the
           Anabaptists
           way
           of
           using
           this
           power
           than
           of
           ours
           .
           2.
           
           This
           objection
           is
           as
           much
           against
           them
           that
           are
           for
           the
           title
           of
           a
           Dogmatical
           faith
           ,
           as
           for
           us
           that
           require
           the
           Profession
           of
           a
           saving
           faith
           .
           For
           they
           cannot
           be
           certain
           of
           their
           lower
           faith
           it self
           ,
           and
           therefore
           must
           take
           up
           with
           the
           profession
           of
           it
           :
           and
           if
           they
           will
           not
           require
           all
           these
           qualifications
           forenamed
           of
           that
           Profession
           ,
           then
           they
           may
           as
           well
           admit
           professed
           Jews
           and
           Heathens
           ,
           and
           they
           will
           openly
           subject
           Gods
           ordinances
           to
           profanation
           .
           3.
           
           Because
           it
           is
           a
           variable
           case
           ,
           and
           requireth
           Judgement
           in
           the
           Administrators
           ;
           therefore
           hath
           God
           made
           it
           a
           considerable
           part
           of
           the
           office
           and
           work
           of
           his
           Ministers
           ,
           to
           Judge
           rightly
           of
           mens
           profession
           ,
           that
           they
           may
           discern
           the
           meet
           from
           the
           unmeet
           :
           and
           therefore
           hath
           he
           required
           so
           much
           prudence
           and
           piety
           in
           Ministers
           ,
           that
           they
           might
           be
           meet
           to
           judge
           in
           such
           cases
           .
           To
           bear
           these
           Keyes
           ,
           and
           wisely
           and
           faithfully
           to
           discern
           who
           are
           to
           be
           admitted
           ,
           and
           who
           to
           be
           excluded
           ,
           is
           no
           small
           part
           of
           their
           Trust
           ,
           and
           Power
           ,
           and
           Work.
           The
           great
           necessity
           of
           Church
           Officers
           ,
           and
           the
           nature
           of
           its
           Government
           ,
           would
           be
           the
           better
           understood
           ,
           if
           this
           were
           well
           considered
           .
           It
           is
           not
           a
           possibility
           of
           mens
           erring
           in
           such
           Cases
           as
           are
           committed
           to
           humane
           determination
           ,
           that
           will
           warrant
           us
           to
           condemn
           that
           way
           ,
           or
           to
           cast
           about
           for
           some
           more
           Infallible
           or
           easie
           course
           :
           such
           contrivances
           will
           have
           but
           the
           Popish
           success
           ,
           and
           will
           lose
           us
           the
           credit
           of
           our
           honest
           just
           Authoritative
           decision
           ,
           while
           we
           will
           needs
           pretend
           to
           an
           Infallibility
           ,
           that
           the
           world
           may
           discern
           that
           indeed
           we
           never
           had
           it
           .
           The
           common-course
           of
           quarrelling
           with
           all
           Government
           where
           there
           is
           a
           possibility
           or
           danger
           of
           any
           great
           abuse
           ,
           and
           evils
           thereby
           ,
           doth
           directly
           conclude
           in
           the
           simple
           rejection
           of
           all
           Government
           
           by
           man
           and
           almost
           any
           thing
           else
           that
           man
           must
           be
           the
           agent
           in
           :
           for
           as
           long
           as
           such
           vile
           imperfect
           wretches
           are
           the
           Governors
           ,
           how
           can
           you
           think
           ,
           the
           actual
           administration
           will
           be
           perfect
           ?
           Get
           Angels
           to
           Govern
           immediately
           ,
           or
           stay
           till
           men
           be
           as
           Angels
           of
           God
           ,
           and
           then
           you
           shall
           have
           a
           cure
           for
           all
           these
           Inconveniences
           :
           but
           till
           then
           expect
           not
           good
           without
           evil
           ,
           nor
           that
           so
           bad
           a
           creature
           as
           Man
           ▪
           even
           the
           best
           of
           men
           ,
           should
           govern
           any
           Society
           ,
           or
           do
           any
           considerable
           work
           ,
           without
           leaving
           upon
           it
           the
           Impression
           of
           his
           sinfulness
           ,
           and
           many
           Imperfections
           .
        
         
           2.
           
           Having
           shewed
           what
           this
           Profession
           must
           be
           in
           the
           General
           ;
           and
           the
           Nature
           of
           the
           Act
           ,
           I
           must
           next
           shew
           what
           it
           must
           be
           Materially
           ,
           and
           
             in
             Specie
          
           ,
           (
           as
           it
           is
           morally
           specified
           from
           the
           subject
           matter
           ,
           )
           And
           in
           general
           ,
           the
           thing
           to
           be
           Professed
           ,
           is
           :
           [
           
             that
             the
             Professor
             is
             a
             Christian
          
           ;
           ]
           or
           ,
           that
           he
           is
           a
           true
           penitent
           Believer
           in
           Christ.
           
        
         
           Object
           .
           It
           is
           not
           his
           own
           belief
           ,
           
             qua
             creditur
          
           ,
           which
           he
           is
           to
           make
           Profession
           of
           ,
           but
           the
           Christian
           belief
           ,
           
             quae
             creditur
          
           ,
           that
           is
           ,
           the
           Doctrine
           of
           the
           Gospel
           .
        
         
           Answ.
           1.
           
           This
           is
           a
           contradiction
           :
           He
           that
           professeth
           the
           Gospel
           to
           be
           true
           ,
           doth
           
             eo
             nomine
          
           ,
           profess
           his
           own
           belief
           of
           the
           truth
           of
           it
           .
           For
           will
           he
           profess
           it
           to
           be
           true
           ,
           when
           he
           takes
           it
           not
           to
           be
           true
           ?
           otherwise
           he
           either
           speaks
           but
           the
           words
           ,
           while
           he
           takes
           it
           himself
           to
           be
           false
           which
           he
           speaks
           ,
           or
           else
           he
           only
           meaneth
           or
           saith
           that
           ,
           (
           other
           men
           think
           it
           to
           be
           true
           )
           though
           he
           do
           not
           .
           2.
           
           We
           need
           not
           to
           ask
           any
           man
           for
           a
           profession
           to
           Evidence
           the
           Gospel
           to
           be
           true
           ,
           but
           only
           to
           evidence
           his
           own
           Belief
           of
           it
           .
           The
           Gospel
           needs
           not
           their
           testimony
           ,
           much
           less
           a
           testimony
           which
           they
           beleeve
           not
           themselves
           ,
           which
           is
           as
           none
           .
           3.
           
           Infidels
           are
           meet
           to
           be
           admitted
           to
           Baptism
           ,
           if
           there
           be
           no
           Profession
           of
           their
           own
           faith
           required
           .
           But
           I
           suppose
           I
           need
           not
           to
           use
           more
           words
           against
           this
           objection
           .
        
         
           More
           part●cularly
           as
           Christianity
           ,
           
             in
             sensu
             famosiori
          
           is
           the
           saving
           entertainment
           of
           Christ
           in
           the
           soul
           ;
           and
           faith
           ,
           
             in
             sensu
             famosiori
          
           ,
           is
           that
           which
           is
           called
           Iustifying
           saving
           Faith
           ;
           and
           a
           Church
           member
           ,
           
             in
             sensu
             famosiori
          
           ,
           is
           such
           a
           true
           Christian
           ;
           so
           it
           is
           true
           Faith
           and
           Christianity
           whose
           Profession
           is
           thus
           necessary
           :
           and
           if
           there
           be
           but
           a
           bare
           profession
           without
           the
           thing
           
           Professed
           ,
           these
           are
           called
           Christians
           or
           believers
           but
           Analogically
           or
           (
           as
           our
           Divines
           commonly
           tell
           the
           Papists
           )
           Equivocally
           .
        
         
           The
           Faith
           thus
           to
           be
           professed
           must
           be
           considered
           ,
           in
           its
           Acts
           ,
           and
           in
           its
           Objects
           .
           The
           first
           Act
           is
           the
           understandings
           assent
           to
           the
           truth
           of
           the
           Revelation
           ,
           upon
           the
           credit
           of
           the
           Revealer
           ,
           which
           Implyeth
           ,
           yea
           formally
           containeth
           a
           crediting
           of
           his
           Veracity
           ,
           and
           so
           an
           Affiance
           therein
           .
           2.
           
           A
           Consent
           or
           Willingness
           that
           Christ
           be
           ours
           on
           the
           Gospel
           terms
           ;
           or
           an
           Accepting
           Christ
           and
           life
           ,
           as
           offered
           :
           which
           Scripture
           calleth
           the
           
             Receiving
             of
             Christ
             Jesus
             the
             Lord
             ,
          
           Joh.
           1.10
           ,
           11.
           
           Col.
           26.
           which
           is
           stil
           implyed
           in
           the
           Affiance
           or
           Recumbency
           by
           which
           the
           Act
           of
           Faith
           is
           so
           oft
           entitled
           in
           Scripture
           ,
           and
           which
           must
           be
           added
           .
        
         
           As
           the
           act
           of
           faith
           must
           needs
           be
           both
           of
           the
           Intellect
           and
           the
           Will
           ,
           so
           the
           Object
           must
           be
           answerably
           ,
           the
           Truth
           of
           the
           Gospel
           ,
           and
           the
           goodness
           of
           the
           benefits
           there
           revealed
           and
           offered
           .
           The
           Church
           is
           more
           agreed
           about
           the
           particulars
           of
           the
           Latter
           ,
           then
           of
           the
           Former
           :
           for
           as
           the
           Papists
           would
           make
           us
           believe
           that
           the
           Fundamentals
           and
           Essentials
           of
           the
           Christian
           Faith
           cannot
           be
           known
           as
           distinct
           from
           the
           rest
           ,
           but
           that
           all
           which
           the
           Pope
           saith
           ,
           is
           
             de
             fide
          
           ,
           is
           of
           neces●ity
           to
           salvation
           :
           so
           among
           our selves
           we
           are
           not
           well
           agreed
           ,
           whether
           Fundamentals
           (
           that
           is
           ,
           Essentials
           )
           can
           be
           enumerated
           .
           There
           is
           no
           doubt
           but
           we
           may
           easily
           enumerate
           them
           in
           General
           terms
           ;
           and
           so
           our
           whole
           Christian
           Faith
           is
           contained
           in
           our
           common
           Profession
           at
           Baptism
           ,
           [
           I
           believe
           in
           God
           the
           Father
           ,
           the
           Son
           ,
           and
           the
           Holy
           Ghost
           .
           ]
           If
           we
           yet
           descend
           to
           some
           particulars
           the
           case
           is
           clear
           :
           that
           to
           believe
           in
           God
           the
           Father
           ,
           is
           to
           believe
           ,
           that
           he
           is
           the
           most
           Wise
           ,
           and
           Great
           ,
           and
           Good
           ,
           and
           our
           Maker
           and
           Ruler
           ,
           and
           our
           chiefest
           Good
           :
           to
           believe
           in
           God
           the
           Son
           ,
           is
           to
           believe
           that
           he
           is
           God
           and
           man
           ,
           the
           Redeemer
           and
           Saviour
           ,
           ransoming
           us
           by
           his
           blood
           ,
           and
           overcoming
           death
           by
           his
           Death
           and
           Resurrection
           ,
           and
           procuring
           us
           pardon
           and
           everlasting
           life
           by
           his
           Merits
           :
           to
           believe
           in
           God
           the
           Holy
           Ghost
           ,
           is
           to
           believe
           that
           he
           is
           the
           Sanctifier
           of
           the
           people
           of
           God
           that
           shall
           be
           saved
           .
           Thus
           much
           is
           Evidently
           Essential
           to
           the
           Christian
           Faith
           ,
           and
           nothing
           but
           what
           is
           contained
           in
           this
           .
           But
           then
           the
           great
           difficulty
           lyeth
           here
           ,
           whether
           a
           more
           particlar
           belief
           of
           some
           
           truths
           contained
           under
           these
           comprehensive
           terms
           be
           not
           Essential
           to
           Christianity
           .
        
         
           To
           which
           I
           only
           say
           in
           general
           ,
           1.
           
           That
           the
           belief
           of
           the
           Truth
           of
           the
           Promise
           ,
           or
           other
           verities
           ,
           being
           necessary
           in
           order
           to
           the
           determination
           of
           the
           Will
           ,
           to
           the
           Acceptance
           of
           the
           good
           revealed
           therein
           ,
           there
           is
           therefore
           so
           much
           of
           the
           doctrine
           of
           Necessity
           to
           be
           believed
           ,
           as
           is
           of
           Necessity
           to
           the
           determination
           of
           the
           Will
           ,
           to
           accept
           God
           for
           our
           God
           ,
           by
           Creation
           ;
           and
           Jesus
           Christ
           for
           our
           Saviour
           by
           Redemption
           ,
           and
           the
           Holy
           Ghost
           for
           our
           Sanctifier
           .
           2.
           
           All
           that
           is
           essentially
           contained
           in
           these
           Relative
           Tit●es
           [
           our
           God
           ,
           our
           Saviour
           ,
           and
           our
           Sanctifier
           ]
           must
           be
           particularly
           conceived
           of
           and
           believed
           .
           3.
           
           The
           foresaid
           Explicatory
           terms
           well
           understood
           ,
           seem
           to
           contain
           all
           such
           Essentials
           .
           4.
           
           He
           therefore
           ,
           that
           upon
           a
           true
           understanding
           of
           ●hem
           ,
           doth
           believe
           all
           these
           ,
           doth
           believe
           all
           that
           is
           Essential
           to
           the
           Christian
           Faith.
           5.
           
           Some
           persons
           can
           understand
           the
           Matter
           contained
           in
           these
           words
           without
           any
           more
           words
           (
           having
           first
           the
           Grammatical
           and
           Scriptural
           Explication
           of
           them
           )
           :
           others
           have
           not
           yet
           had
           such
           Explications
           ,
           or
           at
           least
           understood
           them
           not
           ,
           and
           so
           must
           have
           more
           particular
           express
           ,
           expository
           terms
           ,
           that
           they
           may
           understand
           .
           6.
           
           It
           is
           Matter
           that
           is
           primarily
           Essential
           ,
           and
           Fundamental
           ,
           and
           that
           
             Propter
             se
          
           :
           Words
           are
           to
           be
           called
           Essential
           ,
           or
           Fundamental
           ,
           but
           secundarily
           ,
           and
           
             propter
             aliud
          
           ,
           viz.
           so
           far
           as
           they
           are
           Means
           ,
           without
           which
           the
           Matter
           cannot
           be
           received
           ,
           but
           no
           further
           :
           and
           therefore
           no
           particular
           words
           are
           properly
           fundamental
           ,
           or
           essential
           to
           our
           Religion
           ;
           seeing
           that
           he
           that
           never
           heard
           those
           words
           ,
           and
           yet
           believeth
           the
           matter
           by
           equiplloent
           terms
           ,
           or
           any
           signs
           ,
           is
           truly
           a
           ●hristian
           .
           7.
           
           The
           Essentials
           primary
           in
           the
           Matter
           are
           to
           all
           the
           same
           ,
           but
           the
           Terms
           of
           Necessity
           for
           expressing
           them
           are
           not
           the
           same
           to
           all
           ,
           either
           for
           number
           of
           words
           ,
           or
           sentences
           ;
           seeing
           one
           can
           receive
           that
           in
           ten
           words
           ,
           ano●her
           cannot
           in
           twenty
           .
           And
           hence
           is
           it
           ,
           that
           if
           twenty
           men
           be
           set
           to
           draw
           up
           the
           Essentials
           of
           Christianity
           ,
           they
           may
           do
           it
           in
           twenty
           several
           forms
           of
           words
           ,
           and
           yet
           all
           express
           the
           same
           ess●ntial
           Matter
           :
           and
           one
           Confession
           may
           be
           in
           ten
           lines
           ,
           and
           another
           in
           more
           pages
           ,
           and
           yet
           both
           speak
           the
           same
           Fundamental
           Tru●hs
           ;
           one
           more
           concisely
           or
           generally
           ,
           and
           the
           
           other
           more
           copiously
           and
           plainly
           .
           8.
           
           Whatever
           other
           words
           may
           be
           necessary
           to
           some
           ,
           besides
           those
           that
           directly
           express
           the
           above-said
           Matter
           of
           Belief
           ,
           in
           God
           the
           Father
           ,
           Son
           ,
           and
           Ghost
           ,
           they
           are
           not
           to
           this
           end
           necessary
           ,
           that
           we
           may
           have
           more
           matter
           of
           Faith
           than
           is
           there
           contained
           ,
           as
           if
           it
           were
           not
           all
           that
           is
           essential
           ,
           but
           that
           this
           may
           by
           the
           ignorant
           be
           better
           understood
           :
           so
           that
           those
           other
           particular
           Articles
           ,
           which
           some
           call
           Fundamentals
           ,
           are
           but
           expositions
           of
           those
           three
           Fundamentals
           ,
           that
           indeed
           we
           may
           receive
           them
           .
           6.
           
           In
           point
           of
           duty
           ,
           a
           Minister
           must
           require
           a
           more
           full
           and
           large
           expression
           of
           his
           Faith
           from
           one
           man
           than
           from
           another
           ,
           viz.
           From
           those
           that
           he
           hath
           apparent
           cause
           to
           suspect
           of
           not
           understanding
           ,
           or
           not
           believing
           what
           the
           more
           Comprehensive
           Concise
           Terms
           do
           express
           :
           but
           yet
           ,
           if
           either
           he
           neglect
           that
           duty
           ,
           (
           or
           his
           previous
           inquiry
           and
           examination
           )
           though
           sinfully
           ,
           or
           if
           the
           party
           that
           gave
           no
           cause
           of
           suspition
           ,
           be
           yet
           ignorant
           ,
           or
           an
           unbeliever
           ,
           it
           doth
           not
           follow
           ,
           that
           the
           Concise
           Profession
           was
           a
           Nullity
           for
           want
           of
           larger
           Explication
           .
           He
           that
           professeth
           to
           believe
           in
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           hath
           made
           a
           Profession
           of
           saving
           Faith
           in
           all
           the
           Essentials
           ,
           as
           to
           the
           sense
           of
           the
           words
           ,
           and
           it
           is
           to
           be
           taken
           as
           valid
           ,
           
             in
             foro
             Ecclesiastico
          
           ,
           in
           the
           Judgement
           of
           the
           Church
           if
           there
           be
           not
           some
           of
           the
           above-named
           particulars
           apparent
           to
           invalidate
           it
           ,
           (
           as
           Contradiction
           ,
           apparent
           Ignorance
           ,
           Derision
           ,
           &c.
           )
           May
           it
           not
           be
           the
           safest
           way
           to
           imitate
           the
           Scripture
           examples
           in
           such
           cases
           ,
           where
           we
           alway
           find
           Profession
           in
           order
           to
           Baptism
           ,
           made
           but
           in
           few
           comprehensive
           terms
           ?
           for
           ,
           as
           by
           this
           way
           we
           follow
           the
           surest
           Guid
           ,
           so
           are
           we
           most
           likely
           to
           comprehend
           all
           the
           Essentials
           ,
           and
           leave
           none
           out
           ;
           when
           spinning
           out
           a
           Profession
           to
           a
           Volumn
           in
           more
           particular
           Explicatory
           termes
           ,
           if
           these
           same
           generals
           be
           not
           among
           them
           ,
           may
           leave
           out
           much
           of
           the
           Essence
           of
           Religion
           ,
           which
           these
           do
           comprehend
           .
           Not
           that
           I
           would
           have
           the
           people
           hear
           no
           longer
           discourses
           for
           Explication
           ;
           but
           it
           is
           one
           thing
           ,
           to
           put
           them
           into
           a
           Sermon
           ,
           or
           Discourse
           ;
           and
           another
           thing
           ,
           to
           put
           them
           into
           the
           Profession
           of
           Faith.
           
        
         
           If
           ,
           notwithstanding
           all
           that
           is
           said
           ,
           any
           shall
           still
           be
           prejuced
           against
           the
           requiring
           of
           a
           Professon
           of
           saving
           Faith
           ,
           because
           
           of
           the
           difficulty
           of
           discerning
           when
           it
           is
           that
           all
           the
           Fundamentals
           are
           professed
           ;
           let
           such
           consider
           ,
           that
           it
           doth
           as
           much
           concern
           those
           that
           differ
           from
           us
           ,
           to
           untye
           this
           knot
           ,
           if
           they
           can
           ,
           as
           us
           .
           We
           have
           long
           shewed
           the
           Papists
           ,
           that
           themselves
           must
           be
           forced
           to
           distinguish
           between
           those
           points
           of
           Faith
           which
           some
           may
           be
           saved
           without
           ,
           and
           those
           which
           none
           can
           be
           saved
           without
           :
           and
           so
           indeed
           Bellarmine
           and
           others
           of
           them
           confess
           .
           And
           those
           that
           say
           ,
           it
           is
           a
           Dogmatical
           Faith
           that
           must
           be
           professed
           ,
           must
           needs
           comprehend
           all
           the
           aforesaid
           Essentials
           in
           their
           Dogmatical
           faith
           ,
           or
           else
           they
           cannot
           call
           it
           the
           Christian
           Faith.
           So
           that
           ,
           as
           to
           the
           Object
           of
           Assent
           ,
           they
           are
           equally
           concerned
           in
           the
           difficulties
           .
        
         
           2.
           
           And
           then
           ,
           for
           the
           second
           part
           of
           Faith
           ,
           which
           is
           ,
           the
           Wills
           consent
           ,
           or
           Affiance
           ,
           or
           Entertainment
           ,
           Receiving
           ,
           Acceptance
           ,
           Embracing
           (
           or
           what
           other
           term
           to
           that
           purpose
           you
           will
           use
           )
           of
           the
           Good
           proposed
           in
           the
           Gospel
           ,
           the
           same
           forementioned
           words
           do
           also
           comprehend
           all
           that
           is
           Essential
           to
           the
           Object
           of
           this
           Act
           :
           for
           the
           Will
           as
           well
           as
           the
           Intellect
           ,
           to
           Believe
           in
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           is
           all
           our
           Faith
           :
           that
           is
           ,
           [
           
             To
             receive
             God
             as
             our
             God
             ,
             our
             Creator
             ,
             our
             Soveveraign
             and
             Felicity
             ,
             and
             Jesus
             Christ
             our
             Saviour
             ,
             from
             the
             guilt
             and
             power
             of
             Sin
             ,
             and
             to
             bring
             us
             to
             everlasting
             Glory
             ,
             and
             this
             by
             Ransoming
             us
             by
             his
             death
             and
             merits
             ,
             By
             Rising
             ,
             Interceding
             ,
             Teaching
             ,
             Ruling
             us
             ,
             and
             at
             last
             Raising
             and
             Judging
             us
             ;
             and
             to
             receive
             the
             Holy
             Ghost
             as
             the
             witness
             of
             Christ
             ,
             the
             inspirer
             of
             the
             writers
             of
             his
             Word
             ,
             and
             as
             our
             Sanct●fier
             .
          
           ]
           Thus
           is
           the
           Object
           of
           true
           Christian
           faith
           expressed
           ,
           as
           containing
           the
           Objects
           of
           the
           Will.
           
        
         
           To
           conclude
           ,
           in
           a
           doubtfull
           case
           ,
           it
           is
           safe
           to
           be
           as
           express
           and
           particular
           as
           we
           can
           ,
           in
           our
           Instructions
           and
           Examinations
           ,
           and
           not
           barely
           to
           keep
           to
           the
           meer
           Essentials
           :
           because
           there
           are
           many
           of
           the
           Adjacent
           truths
           ,
           or
           superstructures
           ,
           which
           are
           of
           so
           great
           use
           ,
           as
           that
           the
           fundamentals
           are
           hardly
           and
           seldom
           well
           entertained
           without
           them
           .
        
         
           And
           yet
           when
           we
           play
           not
           the
           part
           of
           Instructors
           ,
           and
           preparers
           ,
           but
           of
           Administrators
           of
           Gods
           Ordinances
           ,
           then
           we
           must
           take
           heed
           of
           exacting
           more
           as
           necessary
           ,
           then
           is
           indeed
           necessary
           ;
           and
           in
           difficult
           Cases
           ,
           when
           the
           difficulty
           lyeth
           in
           the
           Darkness
           of
           the
           persons
           heart
           ,
           and
           you
           doubt
           ,
           by
           reason
           of
           
           the
           scantness
           of
           his
           expressions
           ,
           whether
           he
           believe
           as
           he
           speaketh
           ,
           we
           must
           give
           credit
           to
           his
           own
           words
           ,
           as
           far
           as
           reason
           will
           permit
           ,
           and
           to
           judge
           the
           best
           ,
           though
           we
           may
           fear
           the
           worst
           :
           and
           this
           will
           be
           our
           Duty
           ;
           and
           if
           we
           should
           be
           deceived
           ,
           it
           will
           not
           prove
           our
           sin
           ,
           but
           his
           that
           makes
           the
           false
           profession
           :
           And
           this
           leadeth
           me
           up
           to
           the
           next
           part
           of
           my
           Task
           ;
           which
           is
           ,
           having
           thus
           explained
           the
           Nature
           of
           the
           requisite
           Profession
           ,
           to
           prove
           the
           Affi●mative
           of
           the
           Question
        
         
           THESIS
           
             Mi●isters
             m●y
             admit
             pers●ns
             into
             the
             visible
             Church
             of
             Christ
             ,
             by
             B●ptism
             ,
             upon
             the
             bare
             Verbal
             Profession
             of
             the
             true
             Christian
             saving
             faith
          
           (
           such
           as
           before
           described
           )
           
             without
             staying
             for
             or
             searching
             after
             any
             further
             Evidences
             of
             sincerity
             ,
          
           (
           ordinarily
           ,
           and
           as
           of
           necessity
           to
           this
           end
           .
           )
           
             This
             Proposition
             I
             prove
          
           (
           in
           short
           )
           
             by
             these
             Arguments
             following
          
           .
        
         
           Argum.
           1.
           
           We
           have
           the
           warrant
           of
           their
           approved
           Example
           in
           Scripture
           whom
           we
           are
           to
           eye
           as
           our
           Pattern
           in
           Administrations
           for
           the
           administring
           of
           Baptism
           upon
           a
           bare
           Verbal
           Profession
           :
           therefore
           we
           may
           so
           Administer
           it
           .
        
         
           I
           here
           suppose
           the
           Practice
           of
           the
           Church
           before
           Christs
           Incarnation
           ;
           which
           is
           out
           of
           all
           doubt
           :
           Moses
           took
           the
           Verbal
           profession
           of
           all
           Israel
           ,
           to
           be
           a
           Covenant
           between
           God
           and
           them
           ;
           wherein
           they
           avouched
           the
           Lord
           to
           be
           their
           God
           ,
           and
           God
           avouched
           them
           to
           be
           his
           people
           .
           On
           the
           like
           terms
           did
           
             Joshua
             ,
             Asa
          
           ,
           and
           others
           renew
           the
           Covenant
           of
           God
           with
           that
           people
           ;
           and
           on
           the
           same
           terms
           was
           circumcision
           administred
           .
           On
           these
           terms
           did
           John
           Baptize
           multitudes
           ,
           whose
           lives
           he
           knew
           not
           before
           ,
           and
           of
           whom
           he
           required
           no
           further
           Evidence
           than
           these
           present
           Professions
           to
           sati●fie
           him
           of
           their
           capacity
           .
           On
           the
           same
           ground
           did
           Peters
           Converts
           receive
           their
           Baptism
           ,
           Acts
           2.41
           .
           For
           they
           baptized
           them
           suddenly
           ,
           and
           the
           Scripture
           mentioneth
           no
           further
           search
           that
           was
           made
           by
           the
           Apostles
           after
           their
           sincerity
           ;
           nor
           is
           it
           probable
           ,
           it
           could
           be
           done
           upon
           three
           thousand
           souls
           .
           The
           same
           may
           be
           said
           of
           the
           Eunuch
           ,
           Acts
           8.
           and
           the
           Jaylor
           ,
           Acts
           16.
           and
           other
           Scripture
           Examples
           .
           It
           is
           past
           question
           ,
           that
           they
           then
           took
           up
           with
           a
           present
           profession
           ,
           and
           therefore
           so
           must
           we
           .
           For
           if
           any
           will
           be
           so
           overwise
           ,
           as
           to
           give
           reasons
           why
           they
           may
           swerve
           from
           these
           Presidents
           ,
           let
           them
           consider
           ,
           whether
           they
           teach
           not
           the
           
           licentious
           a
           way
           as
           effectually
           to
           avoid
           other
           Examples
           of
           the
           Apostles
           ,
           and
           so
           to
           destroy
           the
           order
           and
           Discipline
           of
           the
           Church
           .
        
         
           Object
           .
           In
           those
           times
           Profession
           did
           hazard
           mens
           Lives
           ;
           and
           therefore
           it
           was
           then
           a
           greater
           Evidence
           of
           sincerity
           ,
           then
           it
           is
           in
           prosperous
           times
           .
           —
           Answ.
           It
           's
           true
           ,
           that
           often
           it
           was
           hazardous
           :
           yet
           1.
           
           When
           3000
           were
           converted
           at
           a
           time
           and
           when
           the
           Rulers
           durst
           not
           persecute
           for
           fear
           of
           the
           people
           ,
           and
           when
           the
           Churches
           had
           rest
           and
           were
           so
           ed●fied
           ,
           walking
           in
           the
           fear
           of
           the
           Lord
           ,
           Act.
           9.31
           .
           then
           it
           was
           not
           so
           dangerous
           .
           2.
           
           This
           Difference
           is
           but
           gradual
           and
           altereth
           not
           the
           case
           :
           For
           as
           still
           they
           that
           will
           Live
           Godly
           ,
           shall
           suffer
           persecution
           ,
           so
           Profession
           is
           taken
           in
           Scripture
           for
           a
           satisfactory
           Evidence
           .
        
         
           Arg.
           2.
           
           The
           Law
           of
           Nature
           ,
           which
           is
           the
           ground
           of
           humane
           converse
           ,
           requireth
           that
           we
           believe
           men
           ,
           till
           they
           have
           apparently
           forfeited
           their
           Credit
           ;
           therefore
           so
           we
           must
           do
           here
           :
           and
           therefore
           must
           take
           their
           Profession
           as
           a
           sign
           of
           the
           thing
           Professed
           ;
           and
           consequently
           valid
           .
        
         
           Deny
           the
           Antecedent
           ,
           and
           you
           must
           overthrow
           all
           Communities
           and
           Societies
           ,
           which
           is
           contrary
           to
           Gods
           Will
           revealed
           in
           Scripture
           ,
           and
           in
           Nature
           :
           They
           that
           will
           not
           believe
           others
           ,
           must
           not
           expect
           that
           others
           should
           believe
           them
           ;
           and
           so
           humane
           Converse
           will
           be
           overthrown
           ,
           and
           all
           men
           must
           live
           by
           themselves
           ,
           or
           live
           as
           enemies
           ,
           in
           constant
           diffidence
           of
           each
           other
           .
        
         
           Obj
           But
           wicked
           men
           have
           forfeited
           their
           Credit
           ;
           and
           therefore
           their
           word
           is
           not
           to
           be
           taken
           .
        
         
           Answ.
           They
           have
           not
           made
           such
           a
           total
           forfeiture
           (
           
             quâ
             wicked
          
           )
           as
           to
           warrant
           our
           unbelief
           For
           1.
           
           There
           are
           such
           remnants
           of
           Common
           honesty
           in
           mans
           Nature
           ,
           that
           commonly
           makes
           a
           Lye
           to
           be
           odious
           ,
           and
           a
           matter
           apparently
           evil
           among
           unconverted
           men
           .
           2.
           
           They
           Profess
           themselves
           to
           be
           turned
           from
           their
           Wickedness
           ;
           and
           therefore
           you
           cannot
           refuse
           Credit
           to
           them
           upon
           the
           supposition
           of
           their
           wickedness
           which
           they
           disclaim
           ,
           without
           proof
           .
           3.
           
           The
           Apostles
           took
           their
           Profession
           who
           within
           a
           few
           hours
           before
           had
           been
           persecutors
           ,
           and
           guilty
           of
           the
           murther
           of
           the
           Lord
           of
           life
           :
           therefore
           a
           mans
           wickedness
           before
           ,
           is
           not
           enough
           to
           invalidate
           his
           following
           Profession
           of
           true
           faith
           ,
           repentance
           ,
           and
           reformation
           .
        
         
           Argum.
           3.
           
           We
           must
           not
           censure
           our
           Brother
           to
           be
           a
           Lier
           
           without
           clear
           evidence
           that
           he
           is
           so
           indeed
           :
           therefore
           we
           must
           take
           his
           Profession
           to
           be
           true
           ,
           and
           consequently
           ,
           to
           be
           valid
           .
        
         
           The
           Antecedent
           is
           plain
           in
           Scripture
           .
           No
           man
           
             may
             Judge
          
           (
           that
           is
           ,
           ungroundedly
           ,
           or
           without
           a
           Call
           )
           
             that
             would
             not
             be
             Judged
             .
             Who
             art
             thou
             that
             Judgest
             another
             mans
             servant
             ?
          
           Rom.
           14.4
           .
           Therefore
           we
           may
           not
           Judge
           them
           to
           tell
           a
           lye
           ,
           when
           we
           cannot
           prove
           it
           ,
           till
           they
           have
           quite
           forfeited
           their
           credit
           :
           no
           more
           then
           we
           may
           lawfully
           Judge
           a
           man
           to
           be
           a
           thief
           ,
           or
           murderer
           ,
           or
           adulterer
           ,
           or
           Heretick
           ,
           when
           we
           cannot
           prove
           it
           .
           If
           the
           slander
           of
           the
           tongue
           be
           a
           sin
           ,
           so
           is
           the
           slander
           of
           the
           heart
           .
        
         
           And
           for
           the
           Consequence
           ,
           it
           is
           most
           clear
           ,
           that
           either
           the
           Minister
           must
           believe
           the
           mans
           Profession
           ,
           or
           take
           him
           for
           a
           Lyer
           ;
           there
           is
           no
           third
           way
           that
           can
           be
           pretended
           ,
           save
           one
           ,
           and
           that
           is
           ,
           that
           we
           must
           suspend
           our
           belief
           ,
           and
           neither
           Judge
           his
           Profession
           to
           be
           true
           or
           false
           .
           But
           this
           cannot
           be
           here
           pretended
           ,
           with
           any
           tolerable
           appearance
           of
           reason
           .
           For
           ,
           1.
           
           God
           would
           never
           make
           mens
           profession
           necessary
           to
           their
           admittance
           ,
           and
           put
           the
           Minister
           in
           the
           power
           of
           Baptizing
           upon
           such
           a
           Profession
           ,
           and
           consequently
           ,
           of
           requiring
           ,
           receiving
           and
           Judgeing
           of
           that
           profession
           ,
           if
           we
           might
           wholly
           suspend
           our
           Judgement
           of
           it
           whether
           it
           be
           true
           or
           false
           .
           It
           cannot
           be
           that
           I
           can
           be
           required
           ,
           as
           an
           officer
           of
           Christ
           to
           require
           ,
           and
           receive
           a
           mans
           Profession
           ,
           without
           any
           respect
           of
           the
           truth
           of
           it
           :
           for
           it
           is
           therefore
           required
           that
           it
           may
           declare
           the
           mind
           :
           or
           else
           ,
           why
           may
           not
           an
           Infidel
           be
           received
           without
           Profession
           :
           2.
           
           And
           if
           I
           be
           not
           to
           Judge
           of
           the
           truth
           of
           a
           Profes●ion
           ,
           or
           of
           the
           falshood
           ;
           then
           a
           Profess●on
           apparently
           false
           ,
           may
           be
           received
           :
           but
           that
           may
           not
           be
           ,
           as
           hath
           been
           manifested
           .
           3.
           
           It
           is
           denyed
           by
           learned
           Philosophers
           ,
           that
           the
           mind
           can
           possibly
           hang
           
             in
             equilibrio
          
           ,
           in
           such
           cases
           .
           4.
           
           It
           s
           one
           half
           the
           uncharitable
           sin
           of
           rash
           Censures
           to
           suspend
           the
           Judgement
           of
           Charity
           ,
           and
           not
           to
           Judge
           the
           person
           to
           speak
           truth
           ,
           when
           he
           hath
           not
           forfeited
           h●s
           credit
           ,
           as
           it
           is
           the
           other
           half
           to
           Judge
           him
           positively
           to
           speak
           falsly
           .
           5.
           
           
             A
             pari
          
           ,
           We
           must
           not
           suspend
           our
           judgement
           of
           the
           truth
           of
           mens
           Profession
           of
           Penitence
           ,
           that
           they
           may
           be
           Absolved
           and
           Re-admitted
           to
           Communion
           ;
           but
           must
           discern
           whether
           probably
           their
           Profession
           
           be
           true
           or
           false
           :
           nor
           may
           we
           suspend
           our
           judgement
           of
           the
           Truth
           of
           that
           Profession
           ,
           which
           we
           may
           have
           occasion
           to
           require
           ,
           in
           order
           to
           the
           Lords
           Supper
           ;
           or
           ,
           to
           the
           private
           comforting
           of
           an
           afflicted
           conscience
           &c.
           
           Therefore
           not
           here
           neither
           ;
           seeing
           the
           Profession
           is
           the
           same
           ;
           and
           the
           reasons
           ,
           at
           least
           ,
           as
           urgent
           :
        
         
           In
           this
           point
           ,
           I
           find
           a
           learned
           sober
           Divine
           ,
           Mr.
           
             James
             Wood
             ,
             Professor
          
           of
           Theologie
           at
           Aberdeen
           in
           Scotland
           ▪
           hath
           with
           much
           Christian
           moderation
           manifested
           his
           d●ssent
           from
           me
           by
           name
           ,
           in
           a
           book
           against
           Mr.
           Lokier
           concerning
           the
           matter
           of
           the
           visible
           Church
           ,
           pag.
           149.150
           ,
           151
           ,
           &c.
           
           (
           A
           book
           that
           I
           never
           saw
           till
           a
           day
           or
           two
           before
           the
           writing
           of
           these
           words
           ,
           June
           12.
           1656.
           )
           This
           Reverend
           man
           agreeth
           with
           me
           in
           the
           main
           points
           wherein
           I
           differ
           from
           Mr.
           Blake
           .
           He
           owneth
           fully
           he
           necessity
           of
           the
           Profession
           of
           a
           saving
           Faith
           ,
           and
           alloweth
           of
           no
           lower
           Profession
           ,
           as
           a
           tittle
           to
           Baptism
           :
           he
           frequently
           owneth
           the
           distinction
           between
           
             forum
             Dei
             vel
             interius
             ,
             &
             forum
             Ecclesiasticum
             &
             exterius
          
           ;
           and
           consenteth
           too
           ,
           to
           the
           application
           that
           I
           make
           of
           it
           :
           But
           he
           thinketh
           ,
           that
           though
           the
           profession
           of
           true
           Faith
           is
           necessary
           to
           Baptism
           ;
           yet
           ,
           not
           as
           an
           Evidence
           of
           Regeneration
           ,
           but
           that
           we
           are
           to
           abstract
           the
           Profession
           wholly
           from
           Conversion
           ,
           or
           non
           conversion
           .
           Pag.
           8.
           he
           saith
           [
           2.
           when
           he
           saith
           ,
           
             Hypocrites
             have
             no
             Right
             to
             be
             in
             the
             Church
             ,
             or
             ,
             as
             afterward
             ,
             should
             not
             be
             there
             ,
             if
             the
             meaning
             were
             ,
             that
             men
             ,
             though
             they
             make
             a
             Profession
             of
             Religion
             ,
             yet
             continuing
             Hypocrites
             ,
             and
             graceless
             in
             their
             hearts
             ,
             do
             sin
             in
             adjoyning
             themselves
             to
             the
             visible
             Church
             ;
             and
             that
             they
             have
             no
             Right
             
               in
               foro
               interiori
            
             ,
             this
             we
             should
             not
             deny
             ▪
             but
             if
             his
             meaning
             be
             ,
             that
             no
             Hypocrites
             have
             a
             
               jus
               Ecclesiasti●um
            
             and
             
               in
               foro
               exteriori
            
             ,
             to
             be
             in
             the
             visible
             Church
             ,
             we
             deny
             it
             and
             he
             shall
             never
             be
             able
             to
             prove
             it
             .
             ]
          
        
         
           And
           pag.
           20.
           
           He
           hath
           the
           like
           .
           And
           pag.
           23
           and
           25.
           
             &
             passi●o
          
           ,
           the
           like
           .
           And
           pag
           20.30
           .
           He
           saith
           [
           Concl.
           2.
           
           
             A
             serious
             sober
             outward
             Profession
             of
             the
             Faith
             ,
             and
             true
             Christian
             Religion
             ,
             together
             with
             a
             serious
             Profession
             of
             former
             sinfull
             courses
             —
             a
             serious
             consideration
             of
             these
             things
             ,
             as
             such
             ,
             considered
             abstract●vely
             
               (
               abstractions
               simplici
            
             )
             from
             the
             work
             〈◊〉
             saving
             Grace
             ,
             and
             heart-conversion
             ,
             by
             true
             Repentance
             ,
             &
             
             Faith
             ,
             is
             sufficient
             qualification
             in
             the
             Ecclesiastick
             Court
             to
             constitute
             a
             person
             sit
             matter
             to
             be
             received
             as
             a
             member
             of
             the
             visible
             Church
             ,
             accounted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
            
             Among
             these
             that
             are
             within
             .
             If
             I
             be
             asked
             ,
             what
             I
             mean
             by
             a
             serious
             Profession
             ?
             
               I
               Answ.
            
             Such
             a
             Profession
             as
             hath
             in
             it
             ,
             at
             least
             ,
             a
             moral
             sincerity
             (
             as
             Divines
             are
             wont
             to
             distinguish
             )
             though
             happily
             ,
             not
             alwaies
             a
             ●upernatural
             sincerity
             ,
             
               i.
               e.
            
             (
             that
             I
             may
             speak
             more
             plainly
             )
             which
             is
             not
             openly
             discernably
             simulate
             ,
             histrionick
             ,
             scenical
             ,
             and
             hypocritical
             ,
             in
             that
             hypocrisie
             which
             is
             gross
             :
             but
             all
             circumstances
             being
             considered
             ,
             by
             which
             ingenuity
             is
             estimate
             among
             men
             ,
             giving
             credit
             one
             to
             another
             ,
             there
             appears
             no
             reason
             ,
             why
             the
             man
             may
             not
             ,
             and
             ought
             not
             to
             be
             esteemed
             ,
             as
             to
             the
             matter
             ,
             to
             think
             and
             purpose
             as
             he
             speaketh
             ,
             from
             whatsoever
             habitual
             principle
             it
             proceedeth
             ,
             whether
             of
             saving
             Grace
             or
             Faith
             ,
             or
             of
             faith
             historical
             ,
             and
             conviction
             wrought
             by
             some
             common
             operation
             of
             the
             Spirit
             .
             A
             man
             that
             hath
             such
             a
             Profession
             as
             this
             ,
             and
             desireth
             Church-Communion
             ,
             the
             Church
             ought
             to
             receive
             him
             as
             a
             member
             .
             And
             all
             be
             it
             I
             deny
             not
             ,
             but
             where
             there
             is
             just
             or
             probable
             ground
             of
             suspition
             ,
             that
             the
             Profession
             hath
             simulation
             and
             fraudulent
             dealing
             under
             it
             ,
             as
             in
             one
             new
             come
             from
             an
             heretical
             Religion
             ,
             or
             who
             hath
             been
             before
             a
             Persecutor
             of
             the
             Faith
             and
             Professors
             thereof
             :
             there
             may
             be
             a
             delay
             in
             prudence
             ,
             and
             time
             taken
             to
             try
             and
             prove
             if
             he
             dealeth
             seriously
             and
             ingenuously
             —
             &c.
             
          
        
         
           
             And
             in
             Page
             150
             ,
             speaking
             of
             my self
             he
             saith
             ,
             [
             1.
             
             The
             Learned
             Author
             and
             I
             ,
             are
             fully
             agreed
             upon
             the
             mater
             concerning
             the
             outward
             ground
             ,
             upon
             which
             persons
             are
             to
             be
             admitted
             and
             acknowledged
             members
             of
             the
             visible
             Church
             ;
             viz
             ,
             A
             serious
             Profession
             of
             the
             faith
             ,
             including
             a
             Profession
             of
             subjection
             to
             the
             commands
             and
             Ordinances
             of
             Christ
             ,
             is
             sufficient
             for
             this
             ,
             and
             that
             persons
             ,
             making
             this
             Profession
             are
             without
             delay
             ,
             or
             searching
             for
             tryal
             and
             Discoveries
             of
             their
             heart-conversion
             to
             be
             admitted
             .
             —
             I
             do
             heartily
             approve
             his
             weighty
             Exhortation
             subjoyned
             .
             But
             I
             cannot
             yet
             agree
             with
             him
             in
             this
             ,
             that
             men
             are
             not
             to
             be
             received
             into
             the
             visible
             Church
             but
             under
             the
             notion
             of
             true
             Believers
             ,
             and
             positively
             judged
             to
             be
             such
             ,
             though
             but
             probably
             .
             ]
             
             And
             Pag.
             151.
             
             [
             I
             confess
             also
             ,
             that
             were
             a
             mans
             outward
             carriage
             and
             way
             such
             ,
             as
             did
             discover
             him
             to
             be
             an
             unregenerate
             man
             —
             he
             were
             not
             to
             be
             received
             into
             the
             fellowship
             of
             the
             visible
             Church
             :
             but
             wi●hall
             I
             say
             ,
             He
             were
             not
             to
             be
             debarred
             ,
             or
             not
             received
             ,
             not
             upon
             the
             account
             of
             non-Regeneration
             ;
             or
             upon
             that
             carriage
             ,
             considered
             under
             this
             formality
             and
             reduplication
             ,
             as
             a
             ●●gn
             and
             discovery
             of
             non
             Regeneration
             ,
             but
             materially
             ,
             as
             being
             contrary
             to
             the
             very
             outward
             profession
             of
             Faith
             :
             —
             My
             reason
             is
             ,
             because
             I
             conceive
             it
             is
             Gods
             revealed
             Will
             in
             his
             Word
             ,
             that
             men
             be
             received
             into
             the
             visible
             Church
             ,
             that
             they
             may
             be
             regenerate
             and
             converted
             ,
             and
             that
             the
             Ministerial
             dispensation
             of
             the
             Ordinances
             are
             by
             Gods
             revealed
             will
             set
             up
             in
             the
             Church
             to
             be
             means
             of
             Regeneration
             and
             Conversion
             ,
             as
             well
             as
             Edification
             of
             such
             as
             are
             Regenerate
             .
             ]
             [
             3.
             
             I
             conceive
             ,
             that
             between
             such
             as
             are
             in
             a
             course
             discovering
             certainly
             non-regeneration
             —
             there
             are
             a
             middle
             sort
             ,
             of
             whom
             there
             is
             no
             sufficient
             ground
             probably
             to
             judge
             them
             regenerate
             .
             —
             ]
             My
             reason
             is
             ,
             because
             to
             g●ound
             a
             positive
             act
             of
             Judgement
             that
             a
             man
             is
             regenerate
             
               in
               foro
               exteriori
            
             ,
             there
             is
             requisite
             some
             seemingness
             of
             a
             spiri●ual
             sincerity
             in
             a
             mans
             profession
             :
             
               i.
               e
            
             ,
             that
             he
             doth
             it
             from
             a
             spiritual
             principle
             ,
             upon
             spiritual
             motives
             ,
             to
             a
             spiritual
             End
             :
             But
             a
             meer
             sober
             ,
             not
             mocking
             serious
             Profession
             ,
             without
             more
             ,
             is
             not
             a
             positive
             appearance
             of
             spiritual
             supernatural
             sincerity
             .
             —
             I
             humbly
             conceive
             ,
             there
             cannot
             be
             had
             positive
             probable
             Evidences
             of
             this
             ordinarily
             without
             observation
             of
             a
             mans
             way
             after
             Profession
             for
             a
             time
             ,
             wherein
             notice
             may
             be
             taken
             of
             his
             walking
             equally
             in
             the
             latitude
             of
             Duties
             and
             constantly
             in
             variety
             of
             cases
             and
             conditions
             .
             ]
             [
             To
             conclude
             ;
             Mr.
             Baxter
             and
             ]
             are
             at
             agreem●nt
             upon
             the
             Matter
             ,
             concerning
             the
             qu●lification
             that
             is
             sufficient
             for
             admitting
             persons
             into
             the
             visible
             Church
             ,
             viz.
             Serious
             profession
             ,
             without
             delay
             to
             enquire
             for
             more
             :
             and
             so
             we
             are
             agreed
             ,
             in
             the
             main
             ▪
             about
             the
             matter
             of
             the
             visible
             Church
             .
             We
             differ
             in
             this
             ,
             that
             he
             thinks
             persons
             are
             not
             to
             be
             admitted
             ,
             but
             under
             consideration
             of
             persons
             judged
             ▪
             at
             least
             ,
             probably
             converted
             and
             regenerated
             :
             My
             mind
             is
             ,
             that
             they
             are
             to
             be
             admitted
             ,
             under
             the
             name
             of
             serious
             ,
             sober
             
             outward
             Professors
             ,
             abstracting
             from
             Conversion
             or
             Non-conversion
             .
          
        
         
           I
           have
           thus
           at
           large
           recited
           the
           words
           of
           this
           Reverend
           Brother
           ,
           that
           the
           Reader
           may
           perceive
           the
           true
           state
           of
           the
           Controversie
           ,
           and
           how
           we
           are
           agreed
           in
           the
           main
           ,
           and
           on
           what
           grounds
           he
           proceedeth
           ;
           and
           that
           if
           there
           be
           any
           that
           consent
           not
           with
           me
           ,
           in
           the
           point
           wherein
           he
           and
           I
           differ
           ,
           they
           may
           yet
           be
           perswaded
           to
           take
           up
           in
           his
           way
           ,
           and
           not
           remove
           so
           far
           from
           the
           truth
           as
           I
           conceive
           Mr.
           Blake
           hath
           done
           .
           And
           ,
           as
           to
           the
           difference
           it self
           ,
           1.
           
           The
           main
           thing
           wherein
           I
           perceive
           that
           ▪
           I
           differ
           from
           this
           Reverend
           man
           and
           some
           other
           about
           such
           matters
           ,
           is
           ,
           that
           my
           Judgement
           of
           Charity
           is
           much
           more
           extensive
           then
           theirs
           seems
           to
           be
           .
           I
           confess
           ,
           that
           when
           it
           comes
           to
           a
           confident
           perswasion
           of
           another
           mans
           sincerity
           ,
           I
           am
           apt
           to
           be
           jealous
           as
           well
           as
           they
           ;
           and
           also
           when
           we
           speak
           of
           the
           Profession
           of
           men
           collectively
           considered
           ,
           I
           am
           forced
           to
           some
           harder
           thoughts
           of
           many
           ,
           then
           some
           have
           :
           but
           when
           I
           have
           to
           do
           with
           Individuals
           ,
           I
           am
           apt
           to
           extend
           this
           charitable
           Judgment
           further
           then
           I
           see
           many
           do
           :
           not
           by
           making
           the
           way
           to
           heaven
           any
           broader
           than
           they
           :
           For
           when
           we
           are
           upon
           the
           point
           
             in
             thesi
          
           ,
           what
           is
           the
           proper
           qualification
           of
           a
           Saint
           ,
           I
           think
           there
           is
           no
           difference
           among
           us
           :
           but
           when
           we
           speak
           of
           it
           
             in
             hypothesi
          
           ,
           and
           of
           the
           actual
           qualification
           of
           this
           Individual
           person
           ,
           whether
           he
           have
           the
           foresaid
           life
           or
           not
           ;
           I
           am
           apt
           to
           think
           it
           my
           duty
           ,
           to
           judge
           the
           best
           till
           I
           know
           the
           worst
           ;
           and
           to
           hope
           well
           (
           though
           with
           much
           fear
           )
           where
           some
           think
           they
           see
           no
           ground
           of
           hopes
           .
           I
           confess
           it
           seems
           to
           me
           but
           cold
           charity
           ,
           that
           can
           afford
           men
           our
           good
           thoughts
           so
           far
           ,
           as
           to
           take
           them
           for
           visible
           Church
           members
           ;
           but
           can
           find
           no
           room
           for
           a
           hope
           of
           their
           being
           in
           a
           state
           of
           Salvation
           .
           I
           have
           hopes
           of
           the
           Salvation
           of
           many
           thousands
           ,
           that
           I
           perceive
           some
           others
           have
           no
           such
           thoughts
           of
           .
        
         
           2.
           
           More
           particularly
           ,
           I
           cannot
           yet
           see
           ,
           that
           I
           can
           be
           excused
           or
           disobliged
           from
           having
           a
           positive
           Hope
           (
           taking
           Hope
           in
           the
           vulgar
           sense
           )
           of
           the
           saving
           estate
           of
           that
           man
           that
           professeth
           seriously
           and
           soberly
           ,
           that
           he
           truly
           Repenteth
           ,
           and
           Believeth
           in
           Christ
           ,
           and
           hath
           not
           yet
           utterly
           forfeited
           the
           Credit
           of
           his
           word
           .
           
             Charity
             thinketh
             no
             evil
             ,
             believeth
             all
             things
             ,
             hopeth
             al
             things
             :
          
           1
           Cor.
           13.5
           ,
           7.
           
           I
           think
           ,
           the
           very
           Maxims
           of
           Nature
           ,
           cleared
           ,
           and
           
           enforced
           by
           Christ
           in
           the
           Gospel
           ,
           do
           teach
           me
           to
           believe
           ,
           that
           my
           brother
           is
           not
           a
           Lyar
           ,
           till
           I
           see
           convincing
           evidence
           of
           the
           contrary
           .
           I
           confess
           ,
           I
           judge
           my self
           to
           owe
           this
           charitable
           construction
           and
           judgement
           of
           his
           serious
           Profession
           ,
           especially
           in
           so
           so
           great
           a
           cause
           ,
           to
           my
           Neighbour
           who
           hath
           not
           evidently
           disobliged
           me
           ,
           even
           as
           much
           as
           I
           owe
           my
           bread
           to
           the
           hungry
           ,
           and
           clothes
           to
           the
           naked
           ,
           yea
           ,
           or
           the
           liberty
           of
           the
           common
           Ayr
           or
           earth
           ,
           if
           it
           were
           in
           my
           power
           to
           restrain
           it
           .
        
         
           3.
           
           And
           I
           do
           not
           find
           myself
           (
           at
           least
           ordinarily
           and
           easily
           )
           capable
           of
           suspending
           my
           judgement
           of
           the
           truth
           or
           falshood
           of
           a
           mans
           Profession
           ,
           and
           being
           wholly
           neutral
           in
           it
           .
        
         
           4.
           
           Yea
           ,
           I
           perceive
           ,
           that
           it
           is
           the
           judgement
           of
           this
           Reverend
           Brother
           ,
           that
           we
           should
           no●
           be
           Neutral
           ,
           nor
           suspend
           our
           judgement
           about
           the
           Truth
           of
           the
           Profession
           which
           we
           require
           ;
           but
           that
           we
           should
           seek
           after
           that
           which
           he
           calleth
           a
           Moral
           Sincerity
           herein
           ,
           yea
           ,
           and
           sometime
           delay
           and
           try
           them
           further
           ,
           who
           offer
           a
           suspicious
           Profession
           .
        
         
           5.
           
           And
           I
           must
           confess
           ,
           that
           I
           take
           it
           for
           a
           great
           sin
           ,
           to
           censure
           my
           Brother
           positively
           to
           be
           a
           Lyar
           ,
           and
           to
           be
           a
           child
           of
           the
           Devil
           ,
           ●nd
           in
           a
           state
           of
           Damnation
           ,
           without
           clear
           convincing
           Evidence
           .
        
         
           6.
           
           And
           it
           seems
           to
           me
           a
           thing
           utterly
           Improbable
           ,
           if
           not
           certainly
           un●rue
           ,
           that
           God
           should
           require
           any
           man
           as
           
             sine
             qua
             non
          
           ,
           to
           his
           Church-entrance
           or
           admittance
           ,
           that
           he
           profess
           true
           Faith
           and
           Repentance
           to
           the
           Minister
           and
           Church
           ,
           (
           as
           before
           them
           ,
           )
           and
           yet
           that
           both
           Minister
           and
           people
           are
           bound
           to
           receive
           this
           Profession
           abstractively
           as
           to
           the
           Faith
           and
           Repentance
           so
           professed
           .
           God
           knoweth
           the
           heart
           without
           Prof●ssion
           :
           it
           is
           therefore
           because
           of
           us
           that
           know
           not
           mens
           hearts
           ,
           that
           profession
           is
           required
           :
           And
           must
           we
           then
           receive
           such
           a
           profession
           abstractively
           from
           the
           thing
           profess●d
           ?
           Every
           word
           i●
           ordain●d
           to
           be
           a
           sign
           of
           the
           mind
           :
           and
           a
           profession
           is
           formally
           a
           Relative
           Being
           .
           The
           Matter
           of
           the
           Sign
           ,
           viz.
           The
           Word
           ,
           or
           the
           like
           ,
           a
           Bruit
           ,
           a
           Parrot
           may
           possibl●
           have
           :
           And
           if
           the
           very
           Essence
           of
           a
           profession
           ,
           
             qua
             talis
          
           ,
           contein
           its
           Rel●tion
           to
           the
           thing
           professed
           ,
           and
           the
           mind
           of
           the
           Professor
           ,
           then
           is
           it
           destructive
           to
           the
           very
           ends
           and
           Use
           of
           a
           Profes●ion
           ,
           to
           abstract
           the
           material
           Sign
           from
           the
           thing
           professed
           .
           If
           you
           s●y
           
           that
           it
           is
           not
           Regeneration
           which
           they
           are
           supposed
           to
           profess
           :
           I
           answer
           ,
           it
           is
           
             true
             Repentance
             ,
             and
             Faith
             in
             Christ
          
           which
           they
           are
           supposed
           to
           profess
           ;
           and
           that
           is
           Regeneration
           ,
           or
           the
           principal
           part
           of
           it
           ,
           
             in
             sensu
             passivo
          
           .
           To
           what
           purpose
           should
           we
           imagine
           ,
           that
           men
           should
           be
           obliged
           by
           God
           to
           make
           so
           solemn
           a
           profession
           ,
           which
           none
           of
           the
           hearers
           are
           in
           the
           least
           obliged
           to
           believe
           to
           be
           true
           ?
        
         
           7.
           
           We
           are
           certainly
           bound
           to
           believe
           a
           
             sober
             ,
             credible
          
           person
           of
           proved
           fidelity
           in
           other
           things
           ,
           when
           he
           solemnly
           professeth
           to
           Repent
           and
           believe
           ;
           (
           else
           we
           must
           deny
           credit
           to
           that
           which
           beareth
           plain
           Evidence
           of
           Credibility
           :
           )
           therefore
           we
           must
           believe
           all
           others
           according
           to
           the
           proportion
           of
           their
           Credibility
           ,
           and
           not
           deny
           them
           credit
           without
           just
           cause
           .
        
         
           8.
           
           I
           never
           yet
           heard
           any
           assign
           any
           other
           cause
           why
           God
           should
           require
           an
           open
           profession
           ,
           than
           the
           revealing
           of
           the
           thing
           professed
           ,
           and
           the
           consequents
           thereof
           :
           therefore
           ,
           till
           we
           hear
           a
           proof
           of
           some
           other
           Reason
           ,
           we
           have
           cause
           to
           adhere
           to
           this
           .
        
         
           9.
           
           All
           men
           are
           bound
           to
           judge
           ,
           that
           God
           would
           have
           no
           man
           to
           tell
           a
           lye
           :
           therefore
           they
           are
           bound
           to
           judge
           that
           God
           would
           have
           no
           man
           to
           profess
           that
           he
           Repenteth
           ,
           when
           he
           doth
           not
           :
           therefore
           ,
           he
           that
           is
           to
           judge
           my
           Profession
           to
           be
           by
           Gods
           commanding
           and
           approving
           Will
           ,
           is
           also
           to
           judge
           it
           to
           be
           a
           true
           Profession
           :
           But
           the
           Ministers
           and
           the
           Church
           are
           
             (
             judicio
             charitatis
             ,
             &
             fide
             humana
          
           )
           to
           judge
           ,
           that
           the
           Profession
           of
           the
           person
           is
           such
           as
           God
           doth
           require
           and
           accept
           (
           as
           to
           the
           main
           substance
           ,
           )
           before
           they
           baptize
           him
           ,
           and
           receive
           him
           into
           Communion
           ,
           upon
           the
           account
           of
           that
           Profession
           .
        
         
           10.
           
           I
           conceive
           ,
           that
           this
           Reverend
           Brother
           granteth
           in
           effect
           the
           thing
           which
           I
           dispute
           for
           ,
           while
           he
           affirmeth
           ,
           that
           such
           a
           Moral
           Sincerity
           may
           be
           lookt
           after
           ,
           as
           that
           [
           
             All
             Circumstances
             considered
             by
             which
             Ingenuity
             is
             estimate
             among
             men
             ,
             there
             appears
             no
             reason
             why
             the
             man
             may
             not
             ,
             and
             ought
             not
             to
             be
             esteemed
             ,
             as
             to
             the
             matter
             to
             think
             and
             purpose
             as
             he
             speaketh
             .
          
           ]
           For
           I
           plead
           for
           no
           more
           then
           this
           .
           Object
           .
           
             But
             this
             is
             nothing
             to
             the
             Principle
             that
             it
             proceedeth
             from
             ;
             special
             or
             common
             Grace
             .
             Answ.
          
           A
           true
           Repentance
           ,
           and
           saving
           faith
           ,
           can
           come
           from
           none
           but
           a
           supernatural
           Principle
           of
           special
           Grace
           :
           and
           therefore
           he
           that
           
           professeth
           this
           Repentance
           and
           Faith
           ,
           doth
           thereby
           profess
           that
           supernatural
           Principle
           :
           therefore
           ,
           if
           am
           bound
           to
           believe
           ,
           that
           he
           speaks
           as
           he
           thinks
           ,
           then
           I
           am
           bound
           to
           believe
           that
           he
           is
           a
           truly
           penitent
           Believer
           ,
           if
           he
           know
           his
           own
           heart
           :
           and
           he
           is
           liker
           to
           know
           it
           better
           then
           I.
           
        
         
           Moreover
           he
           saith
           ,
           that
           [
           
             To
             ground
             a
             positive
             Act
             of
             Judgement
             ,
             that
             a
             man
             is
             Regenerate
             ,
          
           in
           foro
           exteriori
           ,
           
             there
             is
             requisite
             some
          
           seemingness
           
             of
             spiritual
             sincerity
             that
             is
             ,
             that
             he
             doth
             it
             from
             a
             spiritual
             principle
             ,
             motives
             ,
          
           &c.
           ]
           To
           which
           I
           say
           ,
           that
           a
           serious
           Profession
           of
           Faith
           and
           Repentance
           ,
           is
           a
           
             Credible
             seemingness
          
           of
           Faith
           and
           Repentance
           .
           And
           he
           that
           professeth
           true
           Faith
           and
           Repentance
           ,
           must
           needs
           profess
           them
           as
           from
           a
           spiritual
           Principle
           ,
           and
           Motives
           ,
           and
           to
           a
           spiritual
           End
           :
           for
           they
           cannot
           be
           from
           any
           other
           principle
           or
           motives
           (
           principally
           )
           nor
           to
           any
           other
           ultimate
           End.
           
        
         
           I
           am
           therefore
           forced
           to
           dissent
           from
           the
           main
           reason
           of
           this
           Reverend
           Brothers
           judgement
           herein
           ,
           viz.
           [
           
             That
             there
             cannot
             be
             had
             a
             p●sit●ve
             p●ob●ble
             Evidence
             of
             this
             ,
             ordinarily
             ,
             without
             observation
             of
             a
             m●ns
             way
             after
             Profession
             ,
             for
             a
             time
             ,
          
           &c.
           ]
           For
           though
           c●nf●ss
           ,
           this
           is
           fuller
           Evidence
           which
           he
           pleadeth
           for
           ▪
           yet
           still
           I
           judge
           ,
           that
           a
           sober
           ▪
           s●rious
           Profession
           is
           a
           credible
           Evidence
           of
           the
           thing
           professed
           ,
           till
           the
           person
           have
           quite
           forfeited
           the
           Credit
           of
           his
           word
           .
           And
           ou●ward
           Reformation
           may
           be
           forced
           or
           counterfeit
           ,
           as
           well
           (
           though
           not
           easily
           )
           a●
           words
           .
           〈◊〉
           it
           was
           a
           saving
           faith
           and
           Repentance
           which
           Peter
           invited
           the
           I●ws
           to
           ,
           Act.
           2
           and
           Paul
           the
           Ja●lor
           ,
           Act
           16.
           &c.
           
           So
           doubt
           not
           ,
           but
           they
           took
           the
           following
           profession
           of
           these
           men
           as
           a
           credible
           Ev●dence
           of
           the
           same
           saving
           Faith
           which
           they
           profest
           .
        
         
           Argum.
           4.
           
           That
           which
           hath
           Evidence
           of
           Credibili●y
           ,
           ought
           to
           be
           believed
           .
           But
           the
           profession
           of
           men
           ,
           or
           their
           bare
           words
           who
           have
           not
           forfeited
           the
           Credit
           of
           their
           word●
           ,
           hath
           Evidence
           of
           Credibility
           :
           therefore
           they
           ought
           to
           be
           believed
           .
        
         
           The
           Major
           is
           undeniable
           ,
           taking
           the
           measure
           of
           belief
           to
           be
           according
           to
           the
           measure
           of
           that
           Evidence
           .
        
         
           The
           M●nor
           I
           prove
           .
           1.
           
           From
           the
           ordination
           of
           nature
           .
           2.
           
           From
           the
           consent
           of
           the
           world
           ,
           and
           certain
           experience
           1.
           
           Nature
           hath
           not
           given
           one
           man
           an
           inspection
           into
           the
           breast
           of
           another
           ;
           nor
           hath
           God
           made
           any
           Minister
           a
           searcher
           of
           hearts
           ,
           and
           
           beholder
           of
           mens
           thoughts
           .
           2.
           
           God
           hath
           made
           man
           capable
           of
           knowing
           in
           his
           own
           thoughts
           :
           though
           its
           true
           ,
           that
           the
           heart
           is
           so
           deceitful
           ,
           that
           there
           is
           a
           great
           difficulty
           of
           knowing
           them
           of
           our selves
           ;
           yet
           the
           meaning
           of
           that
           Text
           ,
           Jer.
           17
           ,
           9
           ,
           10.
           is
           concerning
           others
           ,
           [
           who
           can
           know
           it
           ?
           ]
           that
           is
           ,
           [
           who
           can
           know
           anothers
           heart
           ?
           ]
           But
           yet
           for
           all
           the
           deceitfulness
           ,
           a
           certain
           measure
           of
           knowledge
           may
           be
           had
           .
           For
           ,
           3.
           
           Man
           hath
           a
           certain
           knowledge
           of
           the
           Evil
           of
           lying
           ,
           and
           so
           a
           certain
           credibility
           naturally
           ,
           or
           by
           the
           light
           of
           nature
           :
           as
           the
           examples
           of
           the
           very
           Heathens
           can
           witness
           .
           4.
           
           The
           tongue
           was
           created
           to
           be
           the
           Index
           of
           the
           mind
           .
           Though
           mans
           actual
           language
           be
           acquired
           ,
           yet
           his
           tongue
           was
           made
           for
           that
           use
           .
           All
           this
           set
           together
           ,
           shews
           ,
           
             ex
             natura
             rei
          
           ,
           that
           though
           the
           Evidence
           be
           imperfect
           ,
           yet
           an
           Evidence
           it
           is
           .
        
         
           Moreover
           ,
           if
           there
           be
           such
           a
           thing
           as
           
             fides
             humana
          
           due
           among
           men
           ,
           then
           there
           is
           such
           a
           thing
           as
           Evidence
           of
           Credibility
           .
           But
           the
           Antecedent
           is
           true
           :
           Therefore
           so
           is
           the
           Consequent
           .
           He
           that
           denyeth
           the
           Antecedent
           ,
           1.
           
           I
           suppose
           will
           consent
           that
           no
           man
           believes
           him
           .
           2.
           
           And
           would
           not
           sure
           have
           any
           more
           converse
           used
           in
           the
           world
           .
           3.
           
           And
           I
           would
           put
           it
           to
           the
           consideration
           of
           the
           contrary-minded
           ,
           whether
           ,
           if
           ordinarily
           there
           be
           no
           Evidence
           of
           Credibility
           in
           mens
           word
           ,
           and
           Professions
           be
           not
           to
           be
           taken
           as
           signs
           of
           the
           thing
           professed
           ,
           it
           were
           not
           best
           ,
           either
           to
           cut
           out
           mens
           tongues
           ,
           or
           else
           forbear
           teaching
           our
           children
           to
           speak
           ,
           and
           so
           let
           language
           perish
           from
           the
           earth
           .
           For
           ,
           if
           it
           be
           ordinarily
           understood
           as
           meer
           lying
           ,
           it
           would
           seem
           the
           best
           way
           to
           extirpate
           it
           by
           this
           means
           .
        
         
           2.
           
           And
           I
           have
           also
           the
           consent
           and
           experience
           of
           the
           world
           on
           my
           side
           ,
           of
           the
           Credibility
           of
           the
           words
           even
           of
           common
           men
           in
           general
           .
           1.
           
           All
           Societies
           are
           established
           on
           the
           credit
           of
           mens
           words
           .
           Princes
           and
           people
           enter
           their
           Covenants
           upon
           the
           credit
           and
           confidence
           in
           each
           others
           words
           .
           2.
           
           All
           affairs
           are
           managed
           on
           this
           Supposition
           .
           The
           freest
           men
           in
           England
           do
           hold
           all
           their
           Estates
           and
           Lives
           upon
           the
           credit
           of
           the
           words
           ,
           and
           common
           fidelity
           ,
           that
           it
           is
           even
           in
           unregenerate
           men
           .
           They
           are
           sufficient
           Witnesses
           at
           any
           Bar.
           Two
           of
           these
           by
           a
           false
           oath
           ,
           might
           put
           a
           man
           to
           death
           ;
           and
           yet
           how
           seldom
           are
           such
           things
           done
           ?
        
         
         
           Moreover
           ,
           how
           much
           doth
           all
           History
           depend
           upon
           the
           word
           of
           of
           man
           ?
           Yea
           ,
           how
           much
           of
           humane
           credit
           do
           we
           make
           use
           of
           ,
           to
           assure
           us
           ,
           that
           these
           which
           we
           now
           have
           are
           the
           same
           Scriptures
           that
           the
           Apostles
           writ
           ;
           and
           that
           they
           are
           uncorrupted
           ?
           and
           how
           far
           ?
           and
           that
           these
           only
           are
           Cannonical
           ,
           &c.
           
        
         
           Argum.
           5.
           
           It
           is
           most
           suitable
           to
           the
           End
           of
           Baptism
           ,
           that
           the
           Adult
           should
           be
           Baptized
           upon
           a
           bare
           Profession
           .
           For
           Baptism
           is
           to
           be
           the
           Sign
           and
           means
           of
           their
           solemn
           Entrance
           into
           the
           Church
           ,
           and
           reception
           of
           a
           Sealed
           pardon
           of
           sin
           ,
           &c.
           
           Now
           ,
           if
           you
           would
           stay
           till
           men
           prove
           their
           sincerity
           by
           their
           holy
           lives
           ,
           you
           will
           have
           them
           grow
           before
           they
           are
           well
           planted
           ;
           and
           give
           you
           full
           Evidence
           of
           Church
           membership
           ,
           before
           they
           are
           rightly
           entred
           Members
           :
           And
           sure
           this
           is
           not
           like
           to
           be
           a
           regular
           course
           .
        
         
           Argum.
           6.
           
           My
           last
           Argument
           is
           ,
           from
           the
           continued
           Custom
           of
           the
           Church
           of
           God
           (
           which
           with
           Paul
           was
           somewhat
           .
           )
           I
           confess
           ,
           the
           Churches
           after
           the
           Apostles
           daies
           did
           for
           divers
           ages
           prepare
           men
           long
           before
           they
           baptized
           them
           :
           True
           ,
           they
           were
           Catechumeni
           before
           they
           were
           fideles
           ,
           or
           baptized
           ,
           But
           1.
           
           That
           was
           not
           that
           they
           might
           have
           experience
           of
           the
           sanctity
           of
           their
           lives
           ,
           as
           the
           necessary
           qualification
           of
           the
           persons
           to
           be
           baptized
           ,
           but
           it
           was
           that
           they
           might
           instruct
           them
           in
           the
           Christian
           Faith
           ,
           that
           they
           might
           know
           what
           they
           did
           ,
           and
           be
           fit
           to
           make
           an
           acceptable
           Profession
           :
           and
           then
           ,
           when
           they
           were
           prepared
           for
           such
           a
           Profession
           ,
           they
           took
           the
           bare
           Profession
           it self
           as
           the
           evidence
           of
           the
           truth
           of
           the
           thing
           professed
           ;
           still
           supposing
           ,
           that
           it
           was
           such
           a
           Profession
           as
           is
           before
           described
           ,
           and
           were
           not
           invalidate
           by
           contradiction
           ,
           or
           the
           like
           :
           and
           therefore
           they
           did
           indeed
           expect
           ,
           that
           those
           that
           lived
           in
           notorious
           scandalous
           sins
           should
           stop
           their
           course
           ,
           and
           forbear
           the
           committing
           of
           them
           ,
           as
           well
           as
           profess
           Repentance
           for
           them
           :
           because
           that
           it
           would
           have
           nullified
           their
           Profession
           ,
           if
           they
           had
           commited
           the
           sin
           ,
           even
           when
           they
           professed
           to
           repent
           of
           it
           .
           Therefore
           Austin
           in
           his
           Tractate
           
             de
             fide
             &
             operibus
          
           ,
           on
           that
           subject
           ,
           would
           have
           none
           baptized
           that
           were
           guilty
           of
           living
           with
           Concubines
           in
           fornication
           ,
           unless
           they
           would
           actually
           put
           them
           away
           :
           and
           then
           promise
           to
           forsake
           them
           for
           
           the
           time
           to
           come
           :
           but
           he
           did
           not
           advise
           ,
           that
           they
           should
           after
           all
           this
           ,
           delay
           yet
           longer
           ,
           to
           see
           whether
           they
           would
           make
           good
           that
           promise
           by
           their
           performance
           .
           I
           conclude
           therefore
           ,
           that
           the
           Apostles
           ,
           and
           all
           the
           Church
           
             having
             so
             long
             accepted
             of
             a
             bare
             verbal
             Profession
             ,
             we
             must
             do
             so
             too
             .
          
        
         
           Objection
           1.
           
           If
           we
           shall
           believe
           the
           Professions
           of
           all
           or
           most
           men
           ,
           we
           shall
           believe
           that
           to
           be
           true
           which
           is
           not
           true
           ;
           and
           we
           shall
           believe
           more
           Lyes
           than
           Truths
           ;
           for
           there
           are
           more
           that
           make
           false
           Profession
           then
           a
           true
           and
           moreover
           ,
           we
           shall
           administer
           the
           Ordinances
           of
           God
           upon
           the
           credit
           of
           a
           Lye
           ,
           which
           seemeth
           a
           prophaning
           them
           .
        
         
           Answ.
           1.
           
           A
           known
           Lye
           you
           may
           not
           ,
           you
           cannot
           believe
           :
           and
           should
           you
           administer
           the
           Ordinances
           upon
           a
           Profession
           which
           is
           notorious
           false
           ,
           you
           should
           prophane
           them
           2.
           
           But
           if
           I
           believe
           a
           Lyer
           when
           I
           cannot
           prove
           him
           such
           ,
           that
           's
           none
           of
           my
           sin
           ,
           nay
           its
           m●
           duty
           .
           God
           made
           mens
           tongues
           to
           shew
           their
           minds
           :
           and
           so
           I
           am
           to
           take
           their
           words
           :
           but
           if
           they
           will
           abuse
           them
           to
           lying
           ,
           that
           's
           their
           own
           sin
           ,
           and
           not
           mine
           .
           3.
           
           If
           you
           would
           believe
           no
           man
           ,
           till
           you
           are
           sure
           that
           he
           saith
           true
           ,
           then
           you
           must
           believe
           no
           man
           in
           the
           world
           :
           For
           though
           you
           may
           know
           the
           thing
           to
           be
           true
           by
           other
           Evidence
           ,
           yet
           bel●eving
           him
           can
           give
           you
           no
           certainly
           of
           th●
           truth
           :
           for
           belief
           dependeth
           on
           the
           credit
           of
           the
           speaker
           .
           Your
           Argument
           therefore
           tendeth
           to
           the
           destroying
           of
           all
           humane
           faith
           ,
           which
           is
           not
           to
           be
           endured
           .
           4.
           
           It
           is
           but
           with
           a
           humane
           faith
           that
           we
           believe
           them
           :
           and
           therefore
           ,
           we
           believe
           them
           but
           as
           deceitful
           fallible
           men
           who
           may
           possibly
           deceive
           us
           .
           It
           is
           not
           with
           such
           a
           faith
           as
           we
           owe
           to
           God
           ,
           wherein
           we
           conclude
           the
           thing
           revealed
           to
           be
           so
           unquestionably
           true
           ,
           as
           that
           it
           cannot
           possibly
           be
           false
           ,
           because
           God
           cannot
           Lye
           :
           yea
           it
           is
           with
           a
           divers
           degree
           of
           Faith
           ,
           that
           we
           believe
           divers
           persons
           ,
           who
           are
           to
           us
           of
           divers
           degrees
           of
           Credibility
           .
           And
           if
           after
           all
           this
           ,
           we
           be
           deceived
           in
           the
           most
           ,
           the
           sin
           is
           only
           in
           the
           deceiver
           .
           And
           as
           for
           us
           ;
           1.
           
           We
           proceeded
           upon
           that
           evidence
           which
           Nature
           it self
           directeth
           us
           to
           take
           :
           even
           a
           mans
           words
           ,
           as
           the
           sign
           of
           his
           mind
           .
           2.
           
           And
           upon
           that
           Evidence
           which
           the
           holy
           Examples
           of
           the
           Apostles
           of
           Christ
           have
           directed
           us
           to
           take
           ;
           who
           
           were
           not
           rashly
           venturous
           nor
           prophaners
           of
           Gods
           Ordinances
           .
           3.
           
           And
           if
           we
           be
           indeed
           deceived
           in
           the
           most
           ,
           or
           in
           many
           ,
           it
           s
           rather
           a
           sign
           that
           we
           are
           in
           Gods
           way
           ,
           than
           out
           of
           it
           ;
           for
           as
           Charity
           believeth
           all
           things
           
             (
             credible
          
           )
           so
           Christ
           hath
           told
           us
           ,
           
             that
             the
             tares
             and
             wheat
             must
             grow
             together
             ,
             and
             that
             many
             are
             called
             and
             few
             chosen
             :
             and
             that
             in
             the
             end
             he
             will
             take
             out
             of
             his
             Kingdom
             all
             things
             that
             offend
             ,
             and
             them
             that
             work
             Iniquity
             :
          
           therefore
           such
           there
           will
           be
           .
        
         
           Object
           .
           2.
           
           
             But
             it
             is
             now
             the
             custom
             of
             the
             Countrey
             ,
             and
             a
             matter
             of
             credit
             ,
             to
             be
             Christians
             in
             Name
             ;
             and
             therefore
             all
             will
             be
             so
             ;
             and
             if
             you
             ask
             them
             whether
             they
             Repent
             or
             Believe
             ,
             they
             will
             say
             ,
             Yea
             :
             Therefore
             this
             is
             no
             credible
             Profession
             ;
             though
             theirs
             was
             in
             the
             dayes
             of
             the
             Apostles
             ,
             when
             it
             hazarded
             their
             lives
             .
          
        
         
           Answ.
           1.
           
           The
           hazard
           that
           attendeth
           a
           mans
           words
           is
           not
           necessary
           to
           make
           them
           simply
           credible
           ,
           though
           ,
           as
           to
           the
           Degrees
           ,
           it
           makes
           them
           more
           credible
           :
           else
           we
           must
           believe
           no
           man
           but
           he
           that
           speaks
           to
           the
           hazard
           of
           his
           life
           .
           2.
           
           The
           Prosperity
           of
           the
           Gospel
           will
           not
           warrant
           us
           to
           alter
           the
           Rule
           of
           Nature
           and
           Scripture
           ;
           else
           the
           Church
           must
           Incurre
           greater
           difficulties
           in
           prosperity
           than
           in
           Adversity
           ,
           if
           prosperity
           forfeit
           all
           mens
           credit
           :
           and
           so
           men
           should
           be
           kept
           out
           in
           prosperity
           who
           may
           be
           admi●ted
           in
           adversity
           :
           when
           the
           Church
           had
           peace
           and
           were
           edified
           ,
           Act
           9
           31.
           the
           Apostles
           altered
           not
           their
           practice
           .
           3.
           
           We
           have
           great
           cause
           to
           rejoyce
           when
           Christianity
           is
           in
           so
           good
           credit
           ,
           as
           that
           all
           profess
           it
           ;
           and
           so
           ,
           respectively
           ,
           we
           may
           be
           glad
           when
           there
           are
           so
           many
           Hypocrites
           ;
           that
           is
           ,
           when
           persecutors
           befriend
           the
           truth
           which
           they
           persecuted
           ,
           and
           when
           the
           Gospel
           is
           in
           so
           much
           honour
           .
           And
           though
           I
           am
           not
           of
           their
           mind
           that
           think
           it
           the
           first
           prescribed
           End
           of
           the
           Institution
           ,
           that
           Sacraments
           and
           Church-state
           should
           be
           the
           means
           of
           Conversion
           ;
           yet
           I
           doubt
           not
           but
           God
           ,
           foreknowing
           that
           many
           hypocrites
           would
           unjustly
           Intrude
           ,
           hath
           so
           fitted
           his
           Ordinances
           as
           to
           be
           advantagious
           to
           their
           Conversion
           when
           they
           have
           Intruded
           .
           He
           calleth
           not
           any
           to
           come
           into
           his
           Church
           without
           saving
           Faith
           and
           Repentance
           ,
           nor
           is
           he
           consenting
           to
           any
           mans
           lying
           Profession
           ,
           nor
           unworthy
           approach
           to
           Baptism
           or
           the
           Lords
           Supper
           ;
           but
           yet
           they
           that
           do
           come
           unworthily
           
           and
           unwarrantably
           ,
           do
           find
           that
           there
           ,
           which
           tendeth
           to
           their
           Conversion
           ,
           and
           frequently
           effecteth
           it
           :
           and
           this
           ,
           I
           think
           ,
           is
           the
           true
           mean
           between
           their
           Doctrine
           who
           maintain
           ,
           that
           the
           Sacrament
           is
           prescribed
           as
           a
           converting
           Ordinance
           ,
           and
           the
           unconverted
           are
           called
           to
           it
           ;
           and
           theirs
           that
           say
           simply
           ,
           it
           is
           not
           a
           converting
           Ordinance
           .
        
         
           Object
           .
           3.
           
           
             This
             is
             the
             way
             to
             fill
             the
             Church
             with
             hypocrites
             ,
             and
             ungodly
             ones
             ;
             and
             that
             breeds
             all
             our
             stir
             ,
             while
             they
             scandadalize
             their
             Profession
             ,
             and
             will
             not
             be
             ruled
             .
          
        
         
           Answ.
           1.
           
           It
           is
           Gods
           way
           ,
           and
           then
           no
           Inconvenience
           will
           disgrace
           it
           .
           2.
           
           We
           are
           foretold
           (
           as
           is
           said
           )
           that
           many
           are
           called
           ,
           and
           few
           chosen
           ,
           and
           the
           Church
           will
           have
           many
           unfound
           Professors
           to
           the
           end
           of
           the
           world
           .
           3.
           
           When
           they
           are
           in
           the
           Church
           ,
           they
           are
           under
           teaching
           ,
           and
           Discipline
           to
           inform
           them
           :
           or
           if
           they
           be
           o●stinate
           in
           gross
           evil
           ,
           to
           reject
           them
           .
           4.
           
           God
           will
           have
           a
           wide
           difference
           between
           the
           Church
           in
           heaven
           ,
           and
           on
           earth
           .
        
         
           Object
           .
           4.
           
           
             Then
             we
             must
             admit
             a
             drunkard
             or
             whoremonger
             that
             still
             lyeth
             in
             his
             sin
             ,
             if
             a
             bare
             Verbal
             Profession
             will
             serve
             the
             turn
             .
          
        
         
           Answ.
           No.
           You
           must
           see
           ,
           that
           with
           his
           Profession
           of
           Repentance
           ,
           he
           do
           forsake
           the
           sin
           repented
           of
           :
           or
           else
           he
           contradicteth
           and
           invalidateth
           his
           Profession
           .
           If
           a
           man
           in
           his
           drunkenness
           come
           to
           be
           baptized
           ,
           and
           profess
           to
           hate
           drunkenness
           ,
           he
           actually
           giveth
           his
           tongue
           the
           Lye.
           If
           a
           man
           swear
           that
           he
           hateth
           swearing
           ,
           he
           contradicteth
           himself
           ;
           and
           we
           have
           no
           reason
           to
           believe
           him
           .
           If
           a
           Whoremonger
           keep
           his
           Concubine
           while
           he
           professeth
           to
           repent
           ,
           he
           doth
           one
           thing
           ,
           and
           saith
           another
           :
           so
           that
           this
           doth
           not
           follow
           .
        
         
           Object
           .
           5.
           
           
             It
             was
             believing
             with
             all
             the
             heart
             that
          
           Philip
           
             required
             of
             the
          
           Eunuch
           ;
           
             and
             such
             a
             believing
             a●
             had
             the
             Promise
             of
             Salvation
             ,
             as
          
           Paul
           and
           Silas
           
             required
             of
             the
          
           Jaylor
           .
        
         
           Answ.
           True
           :
           and
           it
           s
           such
           that
           we
           require
           .
           But
           Philip
           and
           Paul
           took
           a
           bare
           present
           Profession
           as
           the
           Evidence
           of
           that
           faith
           which
           they
           must
           accept
           :
           and
           so
           must
           we
           .
        
         
           Object
           .
           6.
           
           
             But
             then
             we
             shall
             apply
             the
             Seal
             to
             a
             Blank
             .
          
        
         
           Answ.
           By
           a
           Blank
           ,
           if
           you
           mean
           ,
           One
           that
           you
           ought
           not
           to
           apply
           it
           to
           ,
           and
           that
           hath
           no
           right
           
             in
             foro
             Ecclesiae
          
           ,
           I
           deny
           it
           :
           
           but
           ,
           if
           you
           mean
           ,
           one
           that
           is
           not
           actually
           the
           subject
           of
           Gods
           promise
           ,
           and
           to
           whom
           God
           is
           not
           actually
           obliged
           ,
           (
           but
           conditionally
           ,
           as
           he
           is
           to
           Heathens
           ,
           )
           and
           one
           that
           hath
           no
           proper
           right
           
             coram
             Deo
          
           ,
           or
           
             Deo
             judice
          
           ,
           as
           shall
           justifie
           his
           claim
           and
           receiving
           before
           God
           ,
           so
           I
           grant
           that
           we
           set
           the
           seal
           to
           a
           Blank
           .
           But
           that
           's
           not
           our
           sin
           ,
           but
           his
           .
        
         
           And
           here
           I
           desire
           the
           Objectors
           carefully
           to
           note
           ,
           that
           it
           is
           Gods
           design
           in
           the
           Gospel
           ,
           so
           to
           order
           things
           ,
           that
           the
           actual
           Application
           shall
           first
           be
           the
           act
           of
           the
           sinner
           himself
           .
           God
           by
           his
           Ministers
           indeed
           will
           be
           the
           first
           offerer
           ;
           and
           the
           Spirit
           in
           the
           Elect
           shall
           be
           the
           first
           Exciter
           :
           But
           the
           first
           actual
           apprehender
           must
           be
           the
           sinner
           ,
           and
           then
           the
           Ministers
           application
           ,
           by
           the
           seals
           ,
           is
           in
           order
           to
           come
           after
           mens
           own
           application
           .
           For
           man
           is
           to
           be
           the
           chooser
           or
           refuser
           of
           his
           own
           salvation
           ,
           (
           which
           
             Clemens
             Alexandrinus
          
           giveth
           as
           a
           reason
           ,
           why
           in
           those
           times
           of
           the
           Church
           ,
           [
           
             When
             some
             ,
             as
             the
             custom
             is
             ,
             have
             divided
             the
             Eucharist
             ,
             they
             permit
             every
             one
             of
             the
             people
             to
             take
             his
             own
             part
             :
             For
             every
             mans
             own
             conscience
             is
             best
             fitted
             to
             the
             act
             of
             choosing
             or
             refusing
             .
          
           ]
           Stromat
           .
           lib
           ,
           1.
           pag.
           2.
           )
           so
           that
           we
           are
           but
           to
           follow
           them
           with
           the
           seal
           ;
           and
           therefore
           the
           applying
           or
           refusing
           act
           must
           be
           first
           theirs
           :
           and
           theirs
           as
           professed
           ,
           is
           the
           Director
           of
           ours
           .
           And
           therefore
           as
           it
           is
           their
           sin
           ,
           and
           not
           ours
           ,
           if
           they
           reject
           Christ
           ;
           and
           their
           faith
           ,
           and
           not
           ours
           ,
           by
           which
           he
           is
           chosen
           to
           be
           theirs
           ;
           so
           it
           is
           their
           sin
           ,
           and
           not
           ours
           ,
           if
           a
           misapplication
           be
           made
           of
           the
           External
           Ordinance
           by
           them
           ;
           and
           so
           we
           take
           not
           an
           invalid
           profession
           ,
           we
           are
           bound
           to
           follow
           their
           profession
           ;
           for
           God
           never
           appointed
           heart
           searchers
           to
           administer
           his
           seals
           .
        
         
           Object
           .
           7.
           
           
             But
             wicked
             men
             know
             not
             their
             own
             hearts
             ,
             and
             therefore
             are
             uncapable
             of
             making
             a
             credible
             profession
             .
          
        
         
           Answ.
           They
           may
           know
           them
           better
           them
           I
           can
           .
           The
           Intellect
           hath
           naturally
           a
           power
           of
           knowing
           it self
           &
           the
           will
           :
           though
           its
           true
           that
           the
           wicked
           have
           many
           difficulties
           in
           the
           way
           .
           2.
           
           They
           profess
           now
           that
           they
           are
           not
           wicked
           ,
           but
           converted
           :
           therefore
           you
           must
           not
           take
           it
           for
           granted
           that
           they
           are
           wicked
           ,
           because
           they
           were
           so
           unless
           you
           can
           prove
           it
           ;
           and
           if
           you
           prove
           them
           wicked
           ,
           when
           they
           profess
           the
           contrary
           ,
           then
           indeed
           you
           invalidate
           their
           profession
           ,
           but
           not
           by
           proving
           that
           they
           were
           formerly
           wicked
           .
        
         
         
           Object
           .
           8.
           
           
             But
             though
             all
             this
             hold
             of
             Heathens
             or
             Infidels
             newly
             pretending
             to
             be
             converted
             ,
             and
             so
             coming
             for
             Baptism
             ,
             yet
             it
             will
             not
             hold
             of
             professing
             Parents
             that
             bring
             their
             children
             to
             Baptism
             ,
             or
             of
             such
             as
             come
             to
             the
             Lords
             Supper
             .
             For
             such
             have
             been
             long
             in
             the
             Church
             already
             ,
             and
             therefore
             must
             follow
             the
             truth
             of
             their
             Profession
             by
             a
             holy
             conversation
             .
          
        
         
           Answ.
           I
           grant
           this
           :
           and
           withall
           that
           the
           Pastor
           should
           be
           as
           diligent
           as
           he
           can
           to
           know
           the
           conversations
           of
           his
           people
           .
           But
           withall
           I
           still
           say
           ,
           1.
           
           That
           ,
           as
           it
           was
           sufficient
           at
           his
           first
           admittance
           that
           he
           made
           a
           verbal
           Profession
           ;
           so
           the
           same
           Obligation
           lyeth
           on
           the
           Minister
           and
           people
           to
           believe
           his
           word
           still
           ,
           till
           he
           forfeit
           his
           Credit
           ,
           as
           it
           did
           at
           the
           first
           .
           A
           Verbal
           profession
           is
           still
           as
           Obligatory
           to
           us
           for
           belief
           ,
           though
           more
           be
           required
           in
           him
           to
           second
           it
           .
           2.
           
           And
           therefore
           I
           say
           ,
           that
           if
           a
           Minister
           through
           the
           numero
           usness
           of
           his
           flock
           ,
           or
           want
           of
           ability
           ,
           or
           opportunity
           ,
           or
           other
           causes
           (
           yea
           culpable
           in
           himself
           )
           shall
           be
           ignorant
           of
           the
           lives
           of
           his
           people
           ,
           he
           is
           to
           credit
           their
           Profession
           ,
           and
           not
           on
           that
           account
           to
           deny
           them
           Gods
           Ordinances
           .
           3.
           
           They
           therefore
           that
           will
           exclude
           any
           ,
           for
           want
           of
           a
           holy
           life
           ,
           must
           bring
           a
           certain
           Proof
           of
           his
           unholiness
           of
           life
           ;
           for
           they
           can
           require
           no
           more
           Proof
           from
           him
           of
           his
           holiness
           ,
           but
           that
           he
           professeth
           it
           :
           And
           so
           I
           grant
           that
           as
           he
           professed
           Repentance
           and
           Faith
           at
           first
           entrance
           ,
           so
           he
           is
           now
           to
           profess
           that
           he
           continueth
           therein
           ,
           and
           walketh
           holy
           before
           God.
           And
           if
           he
           do
           but
           say
           that
           he
           doth
           this
           ,
           no
           man
           can
           reject
           him
           till
           he
           first
           disprove
           him
           ,
           supposing
           him
           to
           be
           a
           member
           of
           his
           pastoral
           charge
           ,
           or
           otherwise
           obliged
           to
           administer
           it
           to
           him
           ,
           if
           fit
           .
           Those
           therefore
           that
           will
           have
           any
           mans
           children
           kept
           from
           baptism
           ,
           for
           their
           parents
           unholiness
           ,
           or
           persons
           kept
           from
           the
           Supper
           ,
           must
           not
           expect
           that
           men
           bring
           proof
           to
           them
           of
           their
           holiness
           beyond
           their
           profession
           of
           it
           ,
           but
           must
           deal
           by
           them
           as
           by
           other
           notorious
           offenders
           ,
           even
           admonish
           them
           of
           their
           unholy
           Carriages
           ;
           and
           if
           he
           hear
           not
           ,
           take
           witness
           ,
           and
           then
           call
           the
           Church
           ;
           and
           if
           he
           hear
           not
           the
           Church
           ,
           then
           he
           must
           he
           rejected
           ;
           and
           not
           denyed
           the
           Communion
           of
           the
           Church
           upon
           every
           mans
           uncharitable
           presumptions
           ,
           or
           so
           heavily
           punished
           before
           he
           be
           judged
           or
           heard
           .
           4.
           
           And
           they
           must
           know
           that
           it
           is
           hainous
           evils
           indeed
           that
           will
           prove
           
           a
           Professor
           certainly
           ungodly
           ;
           and
           therefore
           they
           must
           look
           well
           to
           the
           validity
           of
           their
           proof
           .
        
         
           Obj.
           9.
           
           But
           they
           have
           forfeited
           the
           Credit
           of
           their
           words
           ,
           by
           their
           Covenant-breaking
           and
           wicked
           lives
           .
        
         
           Answ.
           It
           must
           be
           a
           breach
           of
           the
           Covenant
           as
           owned
           by
           themselves
           at
           age
           ,
           that
           must
           be
           sufficient
           to
           prove
           that
           .
           2.
           
           And
           that
           more
           then
           once
           .
           For
           once
           failing
           doth
           not
           forfeit
           the
           Credit
           of
           a
           man's
           word
           .
           3.
           
           And
           these
           violations
           must
           be
           proved
           ,
           and
           not
           barely
           affirmed
           .
           4.
           
           Yea
           it
           must
           be
           proved
           that
           he
           doth
           at
           the
           present
           ,
           or
           hath
           of
           late
           lived
           in
           violation
           of
           former
           covenants
           .
           Otherwise
           Repentance
           manifested
           by
           Reformation
           repaireth
           his
           Reputation
           .
        
         
           Obj.
           10.
           
           The
           text
           cited
           in
           the
           following
           Disputation
           proveth
           that
           the
           Apostles
           took
           all
           the
           members
           of
           the
           Church
           to
           be
           Saints
           ,
           Adopted
           ,
           Justified
           ,
           &c.
           
           But
           we
           cannot
           think
           thus
           of
           all
           that
           now
           Profess
           themselves
           Christians
           ,
           without
           being
           unreasonable
           .
        
         
           Answ.
           Sometimes
           the
           Apostles
           denominate
           the
           whole
           Church
           from
           the
           better
           part
           ,
           as
           we
           call
           that
           a
           corn-field
           which
           hath
           many
           tares
           .
           And
           sometimes
           ,
           being
           not
           heart-searchers
           ,
           nor
           knowing
           the
           falshood
           of
           Particular
           men's
           Professions
           ,
           they
           speak
           of
           them
           according
           to
           their
           Profession
           ,
           which
           the
           Law
           of
           nature
           and
           of
           Christ
           commandeth
           us
           to
           believe
           ,
           though
           only
           with
           such
           a
           humane
           faith
           ,
           as
           may
           be
           mixt
           with
           much
           jealousie
           and
           fear
           of
           the
           contrary
           ,
           concerning
           many
           of
           them
           ,
           which
           the
           same
           Apostles
           also
           frequently
           manifested
           .
           But
           yet
           as
           they
           must
           believe
           charitably
           ,
           so
           must
           they
           speak
           charitably
           ,
           of
           the
           Professors
           of
           true
           Christianity
           .
        
         
           Besides
           those
           Objections
           ,
           many
           particular
           Texts
           are
           urged
           by
           some
           to
           prove
           that
           it
           is
           only
           the
           Regenerate
           and
           such
           as
           shall
           be
           saved
           ,
           that
           are
           to
           be
           added
           to
           the
           Church
           ;
           which
           I
           shall
           not
           now
           stand
           to
           answer
           particularly
           ;
           but
           only
           give
           this
           general
           answer
           to
           them
           all
           :
           If
           they
           mean
           only
           such
           as
           are
           Really
           sanctified
           and
           sincere
           ,
           or
           elect
           ,
           then
           we
           must
           admit
           none
           ,
           because
           we
           know
           not
           one
           man
           to
           be
           such
           ;
           but
           if
           they
           mean
           only
           those
           that
           seem
           to
           be
           such
           I
           have
           proved
           already
           ,
           that
           their
           own
           Profession
           of
           what
           is
           in
           their
           hearts
           ,
           out
           of
           our
           sight
           ,
           is
           to
           be
           taken
           for
           such
           a
           seeming
           ,
           and
           doth
           qualifie
           them
           to
           be
           visible
           
           members
           of
           the
           Church
           For
           as
           the
           Matter
           of
           the
           Church
           as
           Invisible
           ,
           is
           
             true
             Beleivers
             and
             Saints
             ;
             so
             the
             Matter
             of
             the
             Church
             as
             visible
             ,
             is
             the
             Professors
             of
             that
             faith
             and
             holiness
             and
             their
             seed
             .
          
        
         
           Besides
           what
           hath
           been
           said
           in
           general
           Arguments
           to
           prove
           the
           Proposition
           ,
           I
           had
           thought
           to
           have
           gone
           over
           many
           particular
           Arguments
           from
           several
           Texts
           of
           Scripture
           ,
           partly
           giving
           us
           examples
           of
           such
           as
           by
           Gods
           approbation
           have
           taken
           Professions
           as
           credible
           Evidences
           of
           the
           things
           Professed
           ;
           and
           partly
           in
           precepts
           requiring
           a
           charitable
           credulity
           towards
           our
           brethren
           ;
           but
           because
           I
           conceive
           the
           last
           so
           plan
           as
           to
           need
           no
           more
           ,
           I
           w●ll
           forbear
           this
           till
           I
           hear
           that
           it
           seemeth
           necessary
           .
        
         
           But
           yet
           there
           's
           one
           other
           Objection
           to
           be
           met
           with
           .
           Those
           that
           feel
           this
           Proposition
           pull
           down
           the
           Principles
           of
           schism
           or
           unjust
           separation
           ,
           which
           they
           are
           engaged
           in
           ,
           or
           inclined
           to
           ,
           do
           Object
           ,
           that
           if
           a
           bare
           Profession
           may
           admit
           to
           baptism
           ,
           then
           it
           may
           admit
           to
           the
           Lords
           Supper
           ,
           and
           to
           the
           Priviledges
           of
           ●hurch-members
           ;
           and
           so
           Church-Ordinances
           ,
           and
           Priviledges
           shall
           be
           dispensed
           upon
           bare
           words
           and
           formalities
           ,
           and
           so
           made
           nothing
           of
           .
           To
           which
           I
           answer
           ;
           Are
           you
           able
           to
           search
           and
           know
           the
           heart
           ?
           can
           you
           discern
           sincerity
           by
           an
           infall●ble
           judgment
           ?
           I
           know
           none
           but
           Mr.
           Trask
           that
           pretended
           to
           it
           .
           And
           if
           you
           cannot
           ,
           and
           know
           you
           cannot
           ,
           then
           you
           must
           be
           found
           to
           take
           up
           with
           fallible
           signs
           your selves
           .
           And
           those
           signs
           you
           may
           as
           well
           call
           meer
           formalities
           ,
           as
           you
           do
           this
           in
           question
           .
           2.
           
           And
           if
           we
           must
           needs
           take
           up
           with
           fallible
           signs
           ,
           is
           it
           not
           better
           to
           follow
           the
           Scripture
           examples
           proposed
           to
           our
           imitation
           ▪
           then
           to
           frame
           a
           new
           way
           of
           our
           own
           :
           especially
           when
           the
           Law
           of
           nature
           and
           nations
           doth
           consent
           with
           Scripture
           ,
           and
           the
           contrary
           opinion
           proceedeth
           from
           a
           dividing
           principle
           ,
           and
           tendeth
           to
           division
           .
           3.
           
           Make
           as
           diligent
           search
           as
           you
           can
           after
           the
           sincerity
           of
           your
           flock
           ,
           as
           to
           their
           more
           profitable
           use
           of
           Ordinances
           ,
           but
           make
           no
           other
           conditions
           of
           their
           Right
           ,
           then
           God
           hath
           made
           .
           4.
           
           It
           is
           onely
           a
           Profession
           that
           's
           serious
           ,
           voluntrary
           ,
           not
           contradicted
           prevalently
           by
           word
           or
           life
           ,
           which
           you
           must
           take
           ,
           as
           is
           before
           described
           .
           And
           do
           you
           take
           it
           to
           be
           so
           unreasonable
           a
           matter
           to
           believe
           a
           man
           
             fide
             humana
          
           ,
           who
           speak's
           of
           his
           own
           heart
           which
           another
           cannot
           see
           ,
           when
           you
           can
           bring
           no
           evidence
           to
           disprove
           his
           words
           ?
           If
           you
           know
           any
           thing
           by
           his
           life
           
           that
           certainly
           proves
           his
           Profession
           false
           ,
           admonish
           him
           of
           it
           in
           the
           order
           that
           Christ
           hath
           directed
           you
           to
           ,
           till
           he
           either
           hear
           the
           Church
           ,
           or
           be
           rejected
           by
           the
           Church
           ,
           or
           at
           least
           ,
           by
           not
           hearing
           the
           Church
           ,
           do
           give
           you
           cause
           to
           take
           him
           as
           a
           Heathen
           or
           Publican
           :
           but
           be
           not
           so
           much
           against
           the
           Scripture
           ,
           and
           2.
           
           All
           discipline
           that
           ever
           the
           Church
           hath
           used
           .
           And
           against
           common
           justice
           and
           reason
           as
           to
           do
           this
           by
           men
           on
           your
           own
           private
           judgement
           ,
           without
           evidence
           ,
           and
           a
           just
           tryal
           ,
           and
           once
           hearing
           them
           speak
           for
           themselves
           ,
           and
           many
           do
           that
           will
           unchurch
           a
           whole
           Parish
           ,
           and
           gather
           a
           new
           one
           ,
           on
           supposition
           of
           the
           invalidity
           of
           a
           bare
           Profession
           ,
           and
           on
           supposition
           that
           most
           are
           ignorant
           and
           ungodly
           ,
           before
           they
           have
           ever
           once
           accused
           them
           particularly
           ,
           or
           dealt
           with
           ,
           or
           excluded
           any
           of
           them
           in
           the
           way
           that
           Christ
           appointeth
           .
           If
           I
           certainly
           knew
           that
           in
           this
           Parish
           there
           were
           4000
           unregenerate
           Persons
           ,
           and
           not
           400
           or
           100
           truly
           regenerate
           ,
           and
           yet
           knew
           not
           particularly
           which
           the
           unregenerate
           Persons
           were
           ,
           I
           ought
           not
           to
           cast
           out
           one
           man
           from
           the
           Church
           upon
           any
           such
           account
           .
        
         
           Object
           .
           
             But
             with
             what
             comfort
             can
             the
             Godly
             have
             communion
             with
             the
             societies
             that
             are
             so
             mixt
             with
             multitudes
             of
             the
             ungodly
             ?
          
        
         
           Answ.
           If
           they
           do
           not
           their
           duty
           in
           admoishing
           the
           offenders
           ,
           and
           labouring
           to
           heal
           the
           diseased
           members
           ,
           and
           to
           reform
           the
           Church
           in
           Christs
           appointed
           way
           ,
           Mat.
           18.17
           .
           Then
           you
           may
           well
           ask
           [
           With
           what
           comfort
           can
           such
           Professors
           live
           in
           the
           sinful
           neglect
           of
           their
           own
           duty
           ?
           ]
           But
           if
           they
           faithfully
           do
           their
           own
           part
           ,
           how
           should
           the
           sins
           of
           others
           ●e
           their
           burden
           ,
           unless
           by
           way
           of
           common
           compassion
           ?
           And
           how
           have
           Gods
           servant
           in
           all
           ages
           of
           the
           Church
           to
           this
           day
           received
           comfort
           in
           such
           mixt
           Communion
           ?
           These
           Objectors
           shew
           that
           they
           seek
           more
           of
           their
           comfort
           in
           men
           then
           is
           meet
           ;
           or
           that
           they
           discomfort
           themselves
           with
           their
           own
           fancies
           ,
           when
           they
           have
           no
           cause
           of
           discomfort
           given
           them
           from
           without
           ,
           but
           what
           must
           be
           born
           to
           the
           end
           of
           the
           world
           by
           al
           that
           wil
           walk
           in
           the
           waies
           of
           Christ.
           
        
         
           Object
           .
           
             But
             it
             is
             the
             Communion
             of
             Saints
             ,
             that
             we
             believe
             and
             must
             endeavour
             .
          
        
         
           Answ.
           True
           internal
           spiritual
           Communion
           with
           hearty
           Saints
           ;
           and
           External
           communion
           with
           professed
           Saints
           For
           real
           Saints
           in
           heart
           are
           unknown
           to
           us
           .
        
         
         
           
             Ob.
             But
             the
             greater
             part
             do
             not
             so
             much
             as
             Profess
             to
             be
             Saints
             .
          
        
         
           Answ.
           They
           that
           profess
           to
           believe
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           to
           renounce
           the
           world
           ,
           the
           Flesh
           and
           the
           Devil
           ,
           do
           profess
           to
           be
           Saints
           :
           so
           do
           they
           that
           profess
           to
           repent
           of
           all
           sin
           ,
           and
           to
           be
           willing
           to
           live
           according
           to
           the
           word
           of
           God
           :
           But
           I
           meet
           but
           with
           very
           few
           that
           will
           not
           profess
           all
           this
           .
        
         
           Object
           .
           
             They
             will
             say
             these
             words
             indeed
             ,
             but
             in
             the
             mean
             time
             they
             will
             scorn
             at
             godliness
             ,
             or
             disclaim
             it
             by
             their
             lives
             .
          
        
         
           Answ.
           Those
           that
           do
           so
           ,
           must
           be
           dealt
           with
           in
           Christs
           way
           as
           Church-members
           ,
           till
           either
           they
           
             hear
             the
             Church
          
           ,
           or
           be
           rejected
           for
           their
           impenitency
           ;
           but
           you
           must
           not
           dare
           upon
           this
           account
           to
           unchurch
           whole
           Parishes
           ,
           nor
           ordinarily
           any
           one
           Person
           that
           hath
           not
           been
           dealt
           with
           in
           the
           order
           that
           Christ
           hath
           appointed
           .
        
         
           To
           conclude
           this
           Disputation
           :
           I
           find
           that
           the
           two
           things
           before
           mentioned
           ,
           are
           great
           occasions
           of
           the
           proneness
           of
           many
           godly
           people
           to
           schism
           .
        
         
           The
           one
           is
           ,
           because
           they
           do
           not
           understand
           that
           Christ
           hath
           so
           contrived
           in
           it
           the
           Gospel
           ,
           that
           every
           man
           shall
           be
           either
           the
           Introducter
           of
           himself
           by
           Profession
           ,
           or
           the
           Excluder
           of
           himself
           by
           the
           rejection
           of
           Christianity
           .
           And
           so
           that
           all
           Church
           admissions
           or
           rejections
           shall
           be
           but
           the
           consequents
           of
           his
           own
           choice
           that
           the
           chief
           comfort
           ,
           or
           the
           blame
           may
           be
           upon
           himself
           :
           And
           this
           is
           partly
           from
           the
           admirable
           freedom
           and
           extensiveness
           of
           Gospel
           Grace
           ,
           which
           the
           sons
           of
           Grace
           should
           glorifie
           and
           rejoyce
           in
           ,
           and
           not
           murmur
           at
           ,
           and
           dishonour
           ;
           and
           partly
           from
           the
           wise
           dispensations
           of
           our
           Legislator
           ,
           that
           he
           may
           deal
           with
           men
           on
           clear
           grounds
           in
           their
           absolution
           ,
           or
           condemnation
           ,
           before
           all
           the
           world
           .
        
         
           2.
           
           The
           other
           cause
           of
           the
           schismatical
           inclination
           of
           some
           godly
           people
           ,
           is
           ,
           the
           great
           mistake
           of
           too
           many
           in
           confining
           all
           the
           fruits
           of
           Christs
           death
           ,
           and
           the
           mercies
           or
           graces
           of
           God
           to
           the
           Elect
           ;
           and
           so
           not
           considering
           the
           difference
           that
           there
           ever
           was
           and
           will
           be
           between
           the
           visible
           Church
           of
           Professors
           ,
           and
           the
           invisible
           Church
           of
           true
           Believers
           .
           Alas
           Brethren
           ,
           (
           in
           the
           name
           of
           Christ
           let
           me
           speak
           it
           to
           your
           hearts
           )
           do
           you
           grudge
           a
           few
           
           common
           Priviledges
           ,
           to
           common
           Professors
           ,
           when
           you
           have
           the
           best
           and
           choysest
           part
           your selves
           !
           you
           have
           Christ
           himself
           ,
           and
           do
           you
           grudg
           them
           the
           name
           of
           Christians
           ,
           or
           the
           bare
           symbole
           or
           signs
           of
           his
           body
           and
           blood
           ?
           You
           have
           sincerity
           of
           faith
           and
           Repentance
           ,
           and
           answerably
           you
           have
           true
           Remission
           and
           Reconciliation
           :
           They
           have
           the
           profession
           of
           Faith
           and
           Repentance
           ,
           and
           do
           you
           grudg
           them
           the
           empty
           signs
           of
           a
           Remission
           which
           they
           have
           lost
           by
           their
           hypocrisie
           and
           Unbelief
           ?
           You
           have
           Inward
           communion
           with
           Christ
           in
           the
           Spirit
           ,
           as
           you
           have
           Inward
           faith
           :
           Do
           you
           grudg
           an
           Extern●l
           communion
           with
           the
           Church
           to
           them
           that
           have
           the
           External
           profession
           of
           Faith
           ?
           O
           Remember
           that
           the
           Net
           of
           the
           Gospel
           bringeth
           good
           and
           bad
           to
           the
           shore
           ,
           and
           the
           tares
           must
           grow
           with
           the
           wheat
           till
           harvest
           ,
           and
           then
           is
           the
           time
           that
           you
           shall
           have
           your
           desire
           .
        
      
       
         
         
         
           The
           second
           Disputation
           .
           Quest.
           Whether
           Ministers
           must
           or
           may
           Baptize
           the
           Children
           of
           those
           that
           Profess
           not
           saving
           faith
           ,
           upon
           the
           Profession
           of
           any
           other
           faith
           that
           comes
           short
           of
           it
           ?
        
         
           IT
           may
           seem
           strange
           that
           after
           1625.
           years
           use
           of
           Christian
           Baptism
           ,
           the
           Ministers
           of
           the
           Gospel
           should
           be
           yet
           unresolved
           to
           whom
           it
           doth
           belong
           ;
           yet
           so
           it
           is
           .
           And
           I
           observe
           that
           it
           is
           a
           Question
           that
           they
           are
           now
           very
           solicitous
           about
           .
           And
           I
           cannot
           blame
           them
           ;
           it
           being
           not
           only
           about
           a
           matter
           of
           Divine
           appointment
           :
           but
           a
           practical
           of
           such
           concernment
           to
           the
           Church
           .
           I
           shall
           upon
           this
           present
           occasion
           ,
           give
           you
           my
           thoughts
           of
           it
           ,
           as
           briefly
           as
           I
           can
           ;
           which
           contain
           nothing
           that
           I
           know
           of
           which
           is
           new
           or
           singular
           ,
           but
           the
           Explication
           and
           Vindication
           of
           the
           commonly
           received
           truth
           .
        
         
           We
           here
           suppose
           that
           Baptism
           is
           still
           a
           needfull
           Ordinance
           of
           Christ
           ,
           and
           that
           Infants
           are
           to
           be
           Baptized
           ,
           and
           that
           Ministers
           are
           the
           persons
           that
           should
           Baptize
           them
           :
           so
           that
           it
           is
           none
           of
           our
           work
           at
           this
           time
           either
           to
           defend
           the
           Ordinance
           it self
           against
           the
           Seekers
           ,
           nor
           the
           subjects
           [
           as
           to
           their
           age
           ]
           against
           the
           Anabaptists
           :
           nor
           the
           Agents
           against
           the
           Papists
           or
           others
           .
           Nor
           are
           we
           now
           to
           enquire
           who
           are
           those
           Ministers
           that
           are
           authorized
           hereto
           ,
           or
           what
           is
           necessary
           to
           their
           calling
           and
           authority
           .
           But
           supposing
           these
           matters
           already
           determined
           ,
           our
           present
           business
           
           is
           to
           enquire
           what
           that
           faith
           is
           that
           qualifieth
           persons
           to
           be
           the
           just
           subjects
           of
           Baptism
           ,
           or
           to
           be
           such
           ,
           whose
           Children
           may
           receive
           it
           upon
           the
           account
           of
           their
           faith
           or
           Profession
           ?
           I
           shall
           not
           needlesly
           spend
           time
           in
           seeking
           to
           make
           plain
           those
           terms
           that
           are
           already
           as
           plain
           as
           I
           can
           make
           them
           .
        
         
           1.
           
           What
           Professing
           is
           ,
           I
           have
           shewed
           in
           another
           Determination
           of
           the
           like
           nature
           ,
           and
           I
           think
           all
           understand
           that
           it
           is
           as
           much
           as
           
             palam
             vel
             publicè
             fateor
          
           .
        
         
           2.
           
           By
           [
           Faith
           ]
           we
           mean
           not
           the
           Object
           of
           faith
           ,
           the
           doctrine
           believed
           only
           or
           primarily
           ,
           but
           the
           persons
           own
           Belief
           of
           the
           doctrine
           ,
           and
           reception
           o●
           Christ.
           
        
         
           3.
           
           By
           [
           saving
           ]
           faith
           ,
           we
           mean
           not
           to
           intimate
           that
           any
           faith
           of
           its
           own
           nature
           can
           procure
           our
           salvation
           :
           nor
           that
           it
           doth
           of
           its
           own
           nature
           (
           
             in
             specie
          
           )
           as
           the
           nearest
           reason
           ,
           justifie
           a
           sinner
           ,
           nor
           is
           any
           way
           a
           proper
           efficient
           cause
           ,
           natural
           ,
           or
           political
           ,
           instrumental
           ,
           or
           meritorious
           ,
           or
           any
           other
           ,
           of
           a
           sinners
           justification
           ,
           but
           that
           it
           is
           that
           which
           the
           Donor
           of
           Christ
           and
           Life
           ,
           hath
           made
           the
           condition
           of
           our
           participation
           of
           his
           free-Gift
           ,
           and
           so
           doth
           morally
           qualifie
           the
           subject
           to
           be
           an
           apt
           recipient
           .
        
         
           4.
           
           Because
           there
           are
           many
           other
           Competitors
           :
           we
           comprehend
           them
           all
           under
           the
           next
           words
           [
           upon
           the
           Profession
           of
           any
           other
           faith
           that
           comes
           short
           of
           it
           ]
           .
        
         
           5.
           
           We
           enquire
           whether
           we
           either
           [
           must
           ]
           or
           [
           may
           ]
           Baptize
           such
           ,
           and
           suppose
           that
           the
           [
           licet
           ]
           and
           the
           [
           oportet
           ]
           do
           here
           go
           together
           ,
           so
           that
           what
           we
           may
           do
           ,
           we
           must
           do
           ,
           supposing
           our
           own
           call
           :
           as
           no
           doubt
           what
           we
           must
           do
           ,
           we
           may
           do
           .
        
         
           But
           yet
           that
           I
           be
           not
           mistaken
           (
           which
           is
           a
           danger
           not
           easily
           escaped
           when
           I
           have
           done
           the
           best
           I
           can
           to
           be
           understood
           )
           I
           shall
           further
           tell
           you
           what
           I
           mean
           by
           saving
           faith
           ,
           that
           is
           ,
           what
           I
           take
           it
           to
           be
           .
           2.
           
           What
           I
           mean
           by
           profession
           ,
           and
           what
           I
           take
           that
           to
           be
           .
           3.
           
           What
           are
           those
           other
           sorts
           that
           stand
           up
           in
           Competition
           with
           this
           ,
           as
           a
           sufficient
           qualification
           .
           4.
           
           And
           then
           I
           shall
           adjoyn
           some
           necessary
           distinctions
           .
           5.
           
           And
           so
           lay
           down
           my
           thoughts
           in
           some
           propositions
           .
           6.
           
           And
           then
           prove
           that
           which
           determineth
           the
           question
           .
           7.
           
           And
           lastly
           I
           shall
           answer
           the
           Arguments
           that
           are
           brought
           against
           it
           ,
           and
           for
           the
           contrary
           Claim
           .
        
         
         
           And
           note
           through
           the
           whole
           ,
           that
           if
           I
           do
           at
           any
           time
           call
           this
           profession
           a
           Ttile
           ,
           it
           is
           in
           compliance
           with
           other
           mens
           language
           ,
           it
           being
           my
           own
           sence
           ,
           that
           neither
           the
           ●aith
           nor
           the
           profession
           is
           properly
           a
           Title
           ,
           which
           is
           
             fundamentum
             juris
          
           ,
           and
           so
           an
           efficient
           cause
           ,
           but
           only
           
             a
             condition
             of
             a
             Title
          
           .
           2.
           
           That
           if
           I
           say
           it
           [
           giveth
           ]
           Right
           or
           Title
           ,
           I
           mean
           not
           efficiently
           ,
           as
           if
           we
           could
           give
           a
           Right
           to
           our selves
           ,
           but
           only
           that
           it
           is
           the
           condition
           which
           performed
           by
           us
           ,
           doth
           morally
           qualifie
           us
           to
           receive
           it
           as
           freely
           given
           .
        
         
           1.
           
           By
           
             saving
             Faith
          
           ,
           I
           mean
           ,
           an
           unfeigned
           Belief
           of
           the
           truth
           of
           the
           Gospel
           ,
           with
           an
           unfeigned
           acceptance
           of
           Christ
           ,
           who
           is
           there
           of●ered
           to
           be
           our
           sufficient
           and
           only
           Saviour
           ,
           from
           the
           guilt
           of
           sin
           by
           his
           blood
           and
           merits
           ,
           and
           from
           the
           power
           of
           it
           by
           his
           spirit
           also
           ,
           and
           to
           bring
           us
           to
           glory
           in
           the
           fruition
           of
           God.
           Or
           it
           is
           a
           sinners
           assent
           to
           the
           truth
           of
           the
           Gospel
           in
           the
           essentials
           ,
           and
           a
           sincere
           consent
           that
           God
           be
           immediately
           our
           only
           God
           ,
           and
           Christ
           our
           only
           Saviour
           ,
           and
           the
           Holy
           Ghost
           our
           only
           Sanctifier
           ,
           and
           we
           his
           people
           in
           these
           Relations
           .
           I
           say
           immediately
           ,
           that
           is
           ,
           at
           present
           because
           if
           it
           be
           only
           a
           consent
           to
           be
           such
           hereafter
           ,
           it
           is
           not
           saving
           .
           Or
           as
           the
           Assembly
           say
           ,
           it
           is
           the
           embracing
           of
           Jesus
           Christ
           freely
           offered
           to
           us
           in
           the
           Gospel
           ;
           Or
           it
           is
           a
           saving
           grace
           ,
           whereby
           we
           receive
           and
           rest
           upon
           Jesus
           Christ
           alone
           for
           salvation
           ,
           as
           he
           is
           offered
           to
           us
           in
           the
           Gospel
           .
           It
           is
           in
           those
           respects
           that
           are
           essential
           to
           the
           Office
           o
           the
           Redeemer
           and
           Saviour
           .
        
         
           2.
           
           By
           Profession
           I
           mean
           in
           the
           proper
           sense
           that
           which
           hath
           something
           present
           for
           its
           Object
           or
           subject
           professed
           ;
           and
           difference
           it
           from
           a
           Promise
           which
           is
           onely
           of
           something
           future
           For
           it
           is
           a
           present
           Assent
           and
           consent
           that
           is
           to
           be
           professed
           though
           withal
           the
           object
           of
           this
           professed
           consent
           must
           be
           both
           the
           present
           and
           future
           relation
           to
           Christ
           ;
           viz
           ,
           that
           he
           be
           our
           Saviour
           and
           we
           his
           saved
           people
           from
           this
           time
           forth
           and
           for
           ever
           .
           So
           that
           a
           certain
           Promise
           
             de
             futuro
          
           (
           in
           the
           strength
           of
           grace
           )
           may
           be
           said
           to
           be
           made
           ,
           in
           that
           a
           man
           must
           profess
           his
           consent
           both
           
             de
             presente
             et
             de
             futuro
          
           .
           But
           still
           though
           it
           be
           to
           a
           future
           Relation
           to
           Christ
           as
           well
           as
           a
           presen●
           ,
           yet
           is
           it
           ever
           to
           a
           preesent
           as
           well
           as
           a
           future
           :
           It
           is
           a
           present
           consent
           ,
           that
           Christ
           be
           presently
           
           my
           only
           Saviour
           ,
           or
           a
           present
           acceptance
           of
           him
           to
           be
           presently
           my
           only
           Saviour
           that
           I
           must
           Profess
           .
        
         
           Note
           also
           that
           it
           is
           not
           a
           Profession
           that
           this
           
             faith
             of
             mine
          
           is
           indeed
           sincere
           justifying
           or
           saving
           faith
           ,
           that
           I
           speak
           of
           :
           but
           it
           is
           a
           Profession
           of
           such
           a
           faith
           as
           indeed
           is
           justifying
           :
           For
           many
           a
           thousand
           Profess
           that
           faith
           which
           is
           justifying
           ,
           and
           yet
           know
           it
           not
           to
           be
           justifying
           while
           they
           Profess
           it
           ,
           nor
           know
           not
           that
           they
           do
           with
           a
           saving
           sincerity
           believe
           .
           Not
           one
           Godly
           person
           I
           think
           of
           ten
           thousand
           ,
           would
           deny
           consent
           that
           Christ
           shall
           be
           presently
           their
           Saviour
           ,
           and
           yet
           most
           of
           them
           know
           not
           that
           this
           consent
           is
           saving
           .
           If
           you
           ask
           them
           ,
           [
           Are
           you
           heartily
           willing
           to
           have
           Christ
           to
           save
           you
           both
           from
           the
           guilt
           and
           reign
           of
           sin
           ,
           and
           to
           glorifie
           you
           ?
           ]
           and
           they
           will
           say
           yea
           withal
           their
           hearts
           ?
           or
           at
           least
           ,
           [
           yea
           ,
           if
           I
           know
           my
           own
           heart
           .
           ]
           And
           yet
           at
           the
           same
           time
           may
           doubt
           whether
           they
           be
           true
           believers
           .
           But
           as
           it
           is
           the
           having
           of
           saving
           faith
           that
           is
           necessary
           to
           salvation
           ,
           and
           not
           the
           knowledge
           that
           we
           have
           it
           ;
           so
           a
           man
           may
           Profess
           that
           faith
           which
           is
           saving
           ,
           and
           yet
           not
           Profess
           that
           he
           knows
           it
           to
           be
           saving
           :
           and
           it
           is
           not
           the
           latter
           ,
           but
           the
           former
           that
           the
           Minister
           must
           expect
           from
           people
           in
           Baptism
           .
        
         
           3.
           
           We
           are
           next
           to
           consider
           ,
           what
           are
           the
           Competitors
           which
           we
           now
           exclude
           ?
           There
           are
           divers
           qualifications
           that
           are
           pleadded
           as
           necessary
           to
           those
           that
           must
           be
           Baptized
           :
           and
           our
           question
           is
           ,
           which
           of
           all
           these
           is
           it
           indeed
           that
           may
           warrant
           a
           claim
           ,
           or
           warrant
           our
           Practice
           ?
           1.
           
           The
           condition
           that
           some
           require
           in
           all
           that
           must
           be
           baptized
           ,
           is
           
             Assurance
             or
             firm
             perswasion
             that
             they
             are
             true
             Believers
             ,
          
           or
           have
           their
           sins
           pardoned
           by
           Christ
           ,
           by
           his
           promise
           ,
           which
           they
           now
           come
           to
           have
           sealed
           .
           2.
           
           Another
           condition
           pretended
           as
           necessary
           is
           not
           such
           Assurance
           it self
           ,
           because
           we
           know
           it
           not
           ,
           but
           a
           Profession
           of
           such
           Assurance
           to
           the
           Chu●ch
           .
           These
           are
           both
           so
           groundlesly
           pleaded
           ,
           and
           by
           so
           few
           (
           that
           are
           neer
           us
           )
           that
           I
           think
           it
           not
           meet
           to
           trouble
           you
           with
           them
           any
           more
           .
        
         
           3.
           
           A
           condition
           pretended
           to
           be
           necessary
           ,
           is
           ,
           
             A
             true
             Justifying
             faith
          
           .
           This
           also
           is
           a
           mistake
           :
           but
           yet
           how
           far
           it
           is
           necessary
           to
           a
           true
           Right
           ,
           I
           shall
           open
           anon
           ;
           none
           of
           these
           three
           are
           meant
           by
           us
           in
           the
           question
           :
           for
           these
           are
           not
           short
           of
           saving
           faith
           ,
           though
           we
           exclude
           the
           necessity
           of
           these
           ,
           as
           is
           said
           .
        
         
         
           4.
           
           Another
           qualification
           pleaded
           necessary
           and
           sufficient
           to
           the
           ends
           expressed
           in
           the
           question
           ,
           is
           ,
           [
           
             A
             Profession
             of
             a
             saving
             Faith
          
           ]
           which
           is
           it
           that
           we
           are
           to
           defend
           .
        
         
           5.
           
           A
           fifth
           claim
           is
           laid
           upon
           the
           pretended
           sufficiency
           of
           
             a
             Faith
             short
             of
             Justifying
          
           .
           But
           you
           will
           perhaps
           say
           ,
           what
           faith
           is
           that
           ?
           Those
           words
           tell
           us
           what
           Faith
           it
           is
           
             not
             ,
             viz.
          
           It
           is
           not
           justifying
           faith
           ,
           but
           they
           tel
           us
           not
           what
           faith
           ●t
           is
           .
           ]
           To
           which
           I
           must
           say
           ,
           I
           know
           not
           my self
           ,
           nor
           can
           I
           learn
           of
           all
           the
           writings
           of
           those
           that
           go
           that
           way
           ,
           so
           perplexed
           and
           confounded
           ,
           or
           uncertain
           are
           they
           ,
           saying
           sometime
           one
           thing
           ,
           and
           sometime
           another
           .
           But
           I
           shall
           have
           a
           fitter
           opportunity
           to
           enquire
           further
           into
           their
           mind
           or
           words
           anon
           .
        
         
           6.
           
           Another
           claim
           is
           laid
           upon
           the
           pretended
           sufficiency
           of
           the
           
             Profession
             of
             a
             faith
             short
             of
             that
             by
             which
             we
             are
             ju●●ified
             .
          
           I
           say
           ,
           
             the
             Profession
          
           as
           distinct
           from
           that
           
             faith
             it self
          
           ,
           which
           the
           former
           claim
           made
           mention
           of
           .
           Some
           other
           there
           are
           ,
           that
           yet
           go
           lower
           ,
           and
           think
           we
           may
           Baptize
           any
           that
           
             consent
             to
             be
             Baptized
          
           ,
           though
           they
           profess
           no
           faith
           at
           all
           ,
           nor
           their
           Parents
           ,
           nor
           pro-Parents
           neither
           .
           And
           there
           have
           been
           so
           some
           foolish
           as
           to
           think
           that
           it
           is
           a
           work
           of
           charity
           to
           catch
           them
           and
           Bap●ize
           them
           ,
           whether
           they
           will
           or
           not
           .
           But
           it
           is
           not
           our
           present
           business
           to
           deal
           with
           these
           .
        
         
           The
           great
           adversary
           that
           we
           have
           here
           to
           deal
           with
           ,
           is
           the
           Papists
           :
           And
           I
           shall
           in
           few
           words
           shew
           you
           part
           of
           their
           doctrine
           which
           we
           are
           now
           to
           oppose
           .
        
         
           Their
           great
           Fundamental
           error
           on
           which
           they
           build
           their
           tottering
           Babel
           and
           tyrannical
           usurpation
           ,
           is
           this
           :
           that
           the
           Catholike
           ●hurch
           is
           one
           Political
           society
           ,
           united
           in
           one
           visible
           head
           ,
           and
           governed
           by
           those
           that
           hold
           their
           power
           from
           him
           ,
           or
           at
           least
           are
           ruled
           by
           him
           ,
           and
           are
           conjoyned
           under
           these
           overseers
           in
           one
           Profession
           of
           faith
           and
           use
           of
           Sacraments
           .
           Bellarmines
           words
           are
           these
           (
           De
           Eccles.
           lib.
           3.
           )
           
             Nostra
             autem
             sententia
             est
             ecclesiam
             unam
             tantum
             esse
             ,
             non
             duas
             ;
             et
             illam
             unam
             et
             veram
             esse
             coetum
             hominum
             ejusdem
             Christianae
             fidei
             Professione
             ,
             et
             eorundem
             sacramentorum
             communione
             colligatum
             ,
             sub
             regimine
             legitimorum
             Pastorum
             ,
             ao
             praecipue
             unius
             Christi
             in
             terris
             vicarii
             ,
             Romani
             Pontificis
             .
          
           And
           he
           addeth
           afterward
           [
           
             Hoc
             interest
             inter
             sententiam
             nostram
             et
             alias
             omnes
             ,
             quod
             omnes
             aliae
             requirunt
             internas
             virtutes
             ad
             constituendum
             aliquem
             in
             ecclesia
             ,
             et
             propterea
             
             ecclesiam
             veram
             invisibilem
             faciunt
             :
             nos
             autem
             et
             credimus
             in
             ecclesia
             inv●niri
             omnes
             virtutes
             ,
             fidem
             ,
             spem
             ,
             charitatem
             ,
             et
             caeteras
             :
             tamen
             ut
             aliquis
             aliquo
             modo
             dicipossit
             pars
             verae
             ecclesiae
             ,
             de
             qua
             scripturae
             loquuntur
             ,
             non
             putamus
             requiri
             ullam
             internam
             virtutem
             ,
             sed
             tantum
             externam
             professionem
             fidei
             et
             sacramentorū
             communionem
             ,
             quae
             sensu
             ipso
             percipitur
             .
             Ecclesia
             enim
             est
             coetus
             hominum
             ita
             visibilis
             ,
             palpabilis
             ,
             ut
             est
             coetus
             populi
             Romani
             ,
             vel
             Regnum
             Galliae
             ,
             aut
             respublica
             Venetorum
             .
          
           ]
           Yet
           other
           Papists
           be
           not
           so
           strict
           with
           us
           ,
           but
           that
           they
           will
           distinguish
           between
           the
           professing
           Church
           and
           the
           true
           believing
           Church
           .
           And
           Bellarmine
           in
           the
           next
           words
           citeth
           a
           passage
           as
           Austins
           ,
           which
           he
           commendeth
           ;
           which
           maketh
           Faith
           ,
           Hope
           and
           Charity
           to
           be
           the
           soul
           of
           the
           Church
           ;
           and
           the
           external
           profession
           of
           faith
           and
           use
           of
           sacraments
           to
           be
           the
           Body
           of
           it
           ;
           and
           some
           persons
           to
           be
           in
           it
           in
           one
           respect
           only
           ,
           some
           in
           the
           other
           only
           ,
           and
           some
           in
           both
           .
           They
           confess
           indeed
           that
           of
           duty
           ,
           men
           should
           be
           found
           Believers
           at
           the
           first
           ;
           but
           ordinarily
           they
           say
           ,
           that
           is
           not
           to
           be
           expected
           and
           therefore
           they
           are
           first
           to
           be
           entered
           into
           the
           Church
           (
           this
           visible
           Church
           )
           by
           Baptism
           ,
           that
           this
           may
           be
           a
           means
           to
           bring
           them
           higher
           :
           and
           by
           this
           entrance
           they
           are
           put
           under
           right
           guides
           ,
           and
           into
           the
           true
           body
           ,
           and
           so
           are
           fed
           with
           true
           ordinances
           ,
           yea
           ,
           with
           Christs
           body
           and
           blood
           ;
           and
           so
           are
           in
           the
           way
           to
           a
           true
           spiritual
           state
           .
           The
           terms
           on
           which
           they
           must
           be
           admitted
           they
           say
           ,
           into
           this
           Political
           Church
           (
           which
           is
           not
           the
           holiest
           of
           all
           )
           is
           a
           Profession
           of
           faith
           ,
           and
           a
           consent
           to
           be
           a
           member
           of
           the
           society
           ,
           and
           to
           be
           under
           those
           Pastors
           ,
           and
           use
           those
           ordinances
           in
           order
           to
           further
           growth
           :
           so
           that
           these
           they
           suppose
           to
           have
           a
           true
           faith
           ,
           and
           to
           be
           such
           as
           have
           right
           to
           this
           Church
           state
           ;
           but
           yet
           to
           be
           but
           in
           the
           way
           to
           a
           special
           saving
           faith
           .
           for
           theirs
           is
           but
           
             fides
             informis
          
           ,
           or
           meer
           faith
           ,
           which
           is
           onely
           Assent
           (
           say
           they
           )
           joyned
           with
           the
           foresaid
           consent
           to
           live
           in
           a
           Church
           state
           :
           but
           when
           Love
           is
           added
           ,
           then
           it
           is
           
             fides
             charitate
             formata
          
           ;
           and
           then
           they
           are
           become
           of
           the
           true
           spiritual
           society
           ,
           and
           have
           part
           in
           the
           soul
           as
           well
           as
           in
           the
           body
           of
           the
           Church
           ,
           so
           that
           though
           they
           desire
           
             fidem
             formatam
          
           in
           all
           ,
           yet
           it
           is
           not
           to
           be
           expected
           that
           so
           much
           as
           a
           Profession
           of
           it
           be
           exacted
           of
           those
           that
           enter
           into
           the
           first
           order
           by
           Baptism
           ;
           but
           when
           they
           enter
           into
           a
           retired
           monastical
           life
           ,
           then
           it
           must
           be
           expected
           ;
           
           and
           it
           is
           found
           in
           all
           that
           are
           fully
           justified
           .
           For
           ,
           say
           they
           ,
           Baptism
           which
           entreth
           men
           into
           the
           visible
           Church
           ,
           doth
           put
           away
           their
           original
           sin
           ,
           and
           justifie
           them
           (
           that
           is
           ,
           change
           them
           )
           
             in
             tantum
             ,
             viz.
          
           from
           Heathenism
           ,
           or
           infidelity
           ,
           if
           they
           lay
           in
           it
           before
           ;
           but
           it
           doth
           not
           justifie
           them
           from
           their
           more
           spiritual
           latent
           sins
           ,
           such
           as
           lie
           in
           the
           heart
           ,
           and
           keep
           out
           the
           power
           of
           Grace
           ,
           but
           it
           is
           the
           work
           of
           special
           Grace
           (
           which
           is
           given
           upon
           the
           good
           use
           of
           their
           Church
           state
           and
           Ordinances
           )
           that
           doth
           this
           by
           giving
           them
           
             fidem
             formatam
          
           ,
           with
           charity
           and
           hope
           .
           Among
           all
           this
           there
           is
           some
           truth
           and
           some
           error
           :
           we
           confess
           that
           the
           Church
           is
           one
           Political
           society
           or
           Republ●ck
           ;
           but
           not
           headed
           by
           men
           ,
           but
           only
           by
           Christ
           ,
           the
           several
           particular
           Churches
           being
           as
           so
           many
           distinct
           corporations
           that
           all
           make
           up
           this
           one
           Republick
           ;
           and
           are
           conjoyned
           internally
           by
           faith
           ,
           love
           and
           obedience
           to
           the
           same
           Lord
           and
           laws
           ,
           and
           externally
           by
           the
           use
           of
           the
           same
           confession
           ,
           worship
           .
           &c.
           and
           holding
           correspondency
           and
           brotherly
           communion
           as
           far
           as
           occasion
           and
           natural
           capacity
           shall
           enable
           them
           :
           but
           not
           united
           in
           one
           visible
           frame
           of
           policy
           ,
           so
           as
           to
           be
           under
           the
           same
           Governors
           ,
           some
           as
           subordinate
           ,
           and
           one
           person
           or
           a
           General
           council
           being
           the
           supream
           .
           No
           more
           then
           all
           the
           schools
           in
           England
           or
           in
           the
           world
           must
           have
           such
           a
           Political
           constitution
           ,
           and
           Government
           by
           combinations
           of
           schoolmasters
           .
           We
           confess
           also
           that
           the
           Church
           is
           but
           one
           as
           well
           as
           they
           ,
           &
           that
           they
           are
           to
           make
           the
           same
           profession
           and
           use
           the
           same
           worship
           ,
           in
           regard
           of
           which
           they
           are
           called
           visible
           members
           ,
           and
           the
           Church
           a
           visible
           Church
           ;
           as
           by
           reason
           of
           their
           faith
           and
           the
           spirit
           within
           them
           ,
           it
           is
           called
           invisible
           :
           as
           if
           we
           should
           distinguish
           a
           man
           into
           visible
           and
           invisible
           in
           respect
           to
           his
           body
           and
           soul
           ;
           which
           make
           not
           two
           men
           :
           we
           confess
           also
           that
           there
           is
           an
           ineffectual
           faith
           of
           assent
           that
           goeth
           without
           a
           hearty
           consent
           :
           and
           that
           many
           are
           to
           be
           admitted
           by
           us
           into
           the
           visible
           Church
           by
           Baptism
           (
           by
           solemnization
           )
           upon
           a
           bare
           Profession
           ,
           who
           have
           not
           faith
           either
           of
           one
           sort
           or
           other
           .
           And
           we
           confess
           that
           such
           as
           so
           remain
           in
           the
           Church
           ,
           do
           live
           under
           those
           benefits
           and
           means
           which
           have
           a
           special
           tendence
           to
           their
           true
           conversion
           .
           But
           yet
           we
           very
           much
           d●ffer
           in
           this
           .
           The
           Papists
           make
           the
           Primary
           sense
           of
           the
           word
           Church
           ,
           to
           be
           of
           the
           visible
           Church
           as
           the
           
             samosius
             significatum
          
           ,
           and
           therefore
           they
           say
           
           that
           to
           be
           entred
           by
           Baptism
           ,
           1.
           
           Into
           a
           Profession
           of
           assent
           ,
           2.
           
           Into
           communion
           in
           Ordinances
           ,
           and
           3.
           
           Under
           one
           and
           the
           same
           Government
           ,
           or
           external
           policy
           ,
           is
           all
           that
           is
           requisite
           to
           make
           a
           Church-member
           .
           But
           we
           say
           that
           the
           first
           and
           
             famosius
             significatum
          
           is
           the
           whole
           multitude
           of
           true
           Believers
           that
           have
           the
           spirit
           of
           God
           ,
           and
           his
           saving
           Grace
           ;
           and
           that
           it
           is
           one
           and
           the
           same
           Church
           that
           is
           called
           first
           mystical
           ,
           as
           being
           called
           out
           of
           the
           world
           to
           Christ
           by
           true
           faith
           :
           and
           then
           visible
           ,
           because
           of
           their
           Profession
           of
           
             that
             same
          
           faith
           :
           and
           therefore
           if
           any
           Profess
           that
           faith
           who
           are
           without
           it
           ,
           these
           are
           members
           but
           
             secundum
             quid
          
           ,
           or
           equivocally
           ,
           as
           the
           hair
           and
           the
           nails
           are
           members
           of
           the
           body
           ,
           which
           indeed
           are
           no
           members
           in
           the
           proper
           and
           first
           sense
           :
           or
           as
           a
           wooden
           leg
           is
           a
           member
           ,
           or
           as
           a
           body
           without
           a
           soul
           is
           a
           man
           :
           or
           as
           the
           peas
           or
           chaff
           and
           straw
           are
           corn
           :
           The
           body
           may
           be
           said
           to
           be
           part
           of
           the
           man
           ,
           when
           it
           is
           animated
           :
           but
           a
           corps
           or
           body
           that
           never
           was
           animated
           is
           not
           properly
           a
           part
           :
           the
           straw
           and
           chaff
           are
           called
           part
           of
           the
           corn-field
           (
           though
           indeed
           but
           appurtenances
           to
           the
           corn
           )
           but
           if
           there
           were
           no
           corn
           ,
           they
           should
           have
           no
           such
           title
           ,
           and
           when
           they
           are
           separable
           they
           shall
           lose
           it
           .
           Moreover
           ,
           t
           is
           not
           a
           Profession
           of
           the
           same
           faith
           that
           the
           Papists
           and
           we
           maintain
           to
           be
           necessary
           to
           Church
           entrance
           .
           For
           they
           require
           as
           necessary
           ,
           only
           a
           Profession
           of
           the
           Dogmatical
           or
           Historical
           faith
           of
           Assent
           aforesaid
           ,
           with
           a
           consent
           to
           subjection
           and
           use
           of
           Ordinances
           :
           But
           we
           require
           a
           Profession
           of
           that
           faith
           which
           hath
           the
           promise
           of
           pardon
           and
           salvation
           :
           They
           take
           their
           Church-entrance
           to
           be
           a
           step
           towards
           saving
           conversion
           ,
           and
           formed
           faith
           :
           we
           take
           it
           
             quoad
             primam
             intention●m
             Christi
             ordinantis
          
           ,
           to
           be
           an
           entrance
           among
           the
           number
           of
           the
           converted
           true
           Believers
           :
           and
           that
           it
           is
           accidental
           through
           their
           failing
           and
           hypocrisie
           ,
           that
           any
           ungodly
           are
           in
           the
           Church
           and
           so
           enjoy
           it's
           external
           priviledges
           :
           and
           that
           if
           we
           could
           know
           them
           to
           be
           such
           ,
           they
           should
           not
           be
           there
           ,
           it
           being
           the
           work
           of
           the
           
             Gathering
             Ministry
          
           to
           bring
           men
           to
           true
           faith
           and
           repentance
           ,
           and
           of
           the
           
             Edifying
             perfecting
             ministry
          
           to
           build
           them
           up
           and
           bring
           them
           on
           .
           And
           the
           Papists
           themselves
           having
           received
           by
           Tradition
           a
           form
           of
           words
           to
           be
           used
           in
           Baptism
           which
           are
           sounder
           then
           their
           doctrine
           ,
           and
           which
           in
           the
           true
           sence
           do
           hold
           forth
           all
           that
           we
           say
           ,
           are
           put
           to
           their
           shifts
           
           by
           palpable
           mis-interpretation
           to
           deprave
           their
           own
           form
           .
           They
           do
           themselves
           require
           of
           the
           Baptized
           a
           Profession
           that
           he
           believe
           in
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           :
           and
           when
           we
           prove
           that
           this
           is
           justifying
           faith
           and
           that
           to
           [
           
             believe
             in
          
           ]
           doth
           signifie
           Affiance
           ;
           the
           Papists
           say
           it
           is
           but
           a
           naked
           Assent
           or
           Historical
           faith
           :
           and
           when
           themselves
           require
           the
           ●aptized
           to
           ●enounce
           the
           Devil
           ,
           the
           world
           and
           the
           flesh
           ,
           they
           say
           that
           this
           sign●fieth
           no
           more
           but
           that
           at
           present
           they
           profess
           so
           far
           to
           renou●ce
           them
           as
           to
           enter
           into
           the
           visible
           Church
           ,
           as
           the
           way
           to
           a
           future
           saving
           ab●enunciation
           .
           And
           when
           themselves
           do
           dedicate
           the
           person
           to
           Christ
           ,
           they
           say
           it
           is
           but
           directly
           to
           his
           Church
           (
           that
           is
           ,
           to
           leave
           the
           world
           of
           Infidels
           ,
           and
           be
           numbred
           with
           the
           visible
           Church
           )
           as
           the
           means
           to
           a
           saving
           sanctification
           .
           And
           these
           notions
           they
           have
           filed
           and
           formed
           more
           exactly
           of
           late
           than
           heretofore
           ,
           to
           make
           the
           snare
           more
           apt
           to
           catch
           the
           simple
           ;
           still
           magnifying
           to
           the
           uttermost
           
             the
             visible
             Church-state
          
           as
           the
           only
           way
           to
           a
           state
           of
           justification
           and
           salvation
           .
           But
           yet
           as
           our
           Divines
           have
           observed
           against
           him
           ,
           Bellarmine
           himself
           ,
           when
           he
           hath
           superficially
           pleaded
           his
           own
           cause
           ,
           doth
           frequently
           ,
           in
           the
           pleading
           it
           ,
           let
           fall
           such
           words
           at
           unawares
           that
           do
           destroy
           it
           ,
           and
           grant
           what
           we
           say
           .
           As
           lib
           ,
           3.
           
             de
             Eccles.
             cap.
          
           10.
           he
           saith
           [
           
             Verissime
             etiam
             dici
             potuisse
             ecclesiam
             fidelium
             ,
             id
             est
             ,
             eorum
             qui
             veram
             fidem
             habent
             in
             corde
             ,
             unam
             esse
             :
             ecclesia
             enim
             praecipuè
             &
             ex
             intentione
             sideles
             tantum
             colligit
             ;
             cum
             autem
             adm●scentur
             aliqui
             ficti
             ,
             &
             qui
             vere
             non
             credunt
             ,
             id
             accidit
             praeter
             intentionem
             ecclesiae
             .
             Si
             enim
             eos
             nôsse
             posset
             ,
             nunquam
             admitteret
             ,
             aut
             casu
             admissos
             continuò
             excluderet
             .
          
           ]
           yet
           I
           confess
           it
           is
           but
           his
           
             nudus
             ascensus
          
           or
           
             fides
             informis
          
           that
           he
           seemeth
           here
           too
           mean.
           I
           pray
           you
           read
           over
           especially
           his
           9.
           
           
             Chap.
             ibid.
          
           There
           (
           pag.
           227
           )
           he
           answereth
           one
           of
           our
           Objections
           thus
           [
           
             Ad
             ultimum
             dico
             ,
             malos
             non
             esse
             membra
             viva
             Corporis
             Christi
             ;
             &
             hoc
             significari
             illis
             scripturis
             .
             Ad
             id
             quod
             addebatur
             igitur
             sunt
             aequivocè
             membra
             &c.
             ]
             a
             multis
             solet
             concedi
             ,
             malos
             non
             esse
             membra
             vera
             ,
             nec
             simpliciter
             corporis
             ecclesiae
             sed
             tantum
             secundum
             quid
             &
             aequivocè
             .
             Ita
             Johan
             .
             Turrecremata
             ,
          
           l.
           1.57
           .
           
             ubi
             id
             probat
             ex
             Alex.
             de
             Ales
             ,
             Hugone
             ,
             &
          
           D.
           Thoma
           :
           
             idem
             etiam
             docent
             Petrus
             à
             Soto
             ,
             Melchior
             Canus
             ,
             &
             alii●qui
             tamen
             etsi
             dicant
             malos
             non
             esse
             mēbra
             vera
             ,
             dicūt
             nihilominus
             verè
             esse
             in
             eeclesia
             ,
             sive
             in
             corpore
             ecclesiae
             ,
             &
             esse
             simpliciter
             sideles
             sen
             Christianos
             :
             neque
             enim
             solae
             mēbra
             sunt
             in
             corpore
             
             sed
             etiam
             humores
             ,
             dentes
             ,
             pili
             ,
             &
             alia
             quae
             non
             sunt
             membra
             .
             Neque
             sideles
             aut
             Christiani
             dicuntur
             tales
             à
             charitate
             ,
             sed
             à
             side
             sive
             ù
             fidei
             profes●ione
             .
          
           ]
           It
           appeareth
           then
           that
           the
           Papists
           are
           put
           of
           late
           to
           refine
           this
           fundamental
           doctrine
           of
           theirs
           ,
           from
           the
           soundness
           that
           it
           formerly
           had
           among
           themselves
           and
           to
           fit
           it
           more
           to
           their
           own
           turns
           .
           And
           I
           blame
           them
           not
           ,
           because
           their
           whole
           kingdom
           lyeth
           on
           it
           ;
           and
           would
           be
           subverted
           utterly
           ,
           if
           the
           foresaid
           exposition
           hold
           (
           which
           is
           so
           much
           like
           to
           ours
           .
           )
           It
           s
           a
           cutting
           objection
           which
           turned
           Bellarmine
           out
           of
           his
           rode
           .
           [
           
             At
             si
             ita
             est
             ,
             sequitur
             pontificem
             malum
             non
             esse
             c●put
             ecclesiae
             ;
             &
             alios
             episcopos
             ,
             si
             m●li
             sunt
             ,
             non
             esse
             capita
             suarum
             ecclesiarum
             :
             Caput
             enim
             non
             est
             humor
             ,
             aut
             pilus
             ,
             sed
             membrum
             &
             quidem
             praecipuum
             .
          
           ]
           This
           put
           him
           on
           distinguishing
           :
           and
           yet
           at
           last
           he
           could
           bring
           it
           but
           to
           this
           ,
           [
           
             Dico
             episcopum
             malum
             ,
             presbyterum
             malum
             ,
             Doctorem
             malum
             ,
             esse
             mēbra
             mortua
             ,
             &
             perinde
             non
             vera
             corporis
             Christi
             ,
             quantū
             attinet
             ad
             rationem
             mēbri
             ,
             ut
             est
             pars
             quaedam
             vivi
             corporis
             ,
             tamen
             esse
             verissima
             membra
             in
             ratione
             instrumenti
             ,
             id
             est
             ,
             pap●m
             &
             episcopos
             esse
             vera
             capita
             ,
             &c.
             &
             ratio
             est
             ,
             quia
             membra
             viva
             constituuntur
             per
             charitatē
             ;
             qua
             imp●i
             carent
             :
             at
             instrumenta
             operativa
             constituuntur
             per
             potestatem
             sive
             ordinis
             sive
             jurisdictionis
             .
          
           ]
           And
           what
           is
           this
           more
           then
           the
           wooden
           leg
           ,
           or
           silver
           teeth
           ,
           which
           our
           Divines
           compare
           them
           to
           ?
           But
           the
           new
           Papists
           ,
           since
           Bellarmine
           ,
           do
           see
           a
           necessity
           of
           a
           further
           distinguishing
           the
           Church
           as
           a
           visible
           political
           society
           ,
           from
           the
           Church
           as
           truly
           sanctified
           :
           But
           that
           which
           we
           and
           all
           the
           ancients
           do
           make
           to
           be
           but
           the
           Profession
           distinct
           from
           the
           thing
           professed
           ,
           the
           body
           distinct
           from
           the
           soul
           ;
           the
           chaff
           distinct
           from
           the
           wheat
           ;
           the
           shell
           distinct
           from
           the
           kernel
           ;
           they
           make
           to
           be
           as
           the
           lower
           order
           which
           is
           the
           way
           to
           a
           higher
           ,
           as
           the
           Alphabet
           or
           lower
           Rudiments
           ,
           which
           are
           the
           way
           to
           Grammar
           ;
           as
           an
           apprentiship
           to
           a
           trade
           ;
           I
           mean
           as
           a
           state
           of
           preparation
           ,
           to
           a
           state
           of
           infallible
           salvation
           .
           And
           because
           it
           favoureth
           their
           main
           design
           ,
           they
           seem
           to
           draw
           near
           to
           the
           same
           conceit
           which
           they
           were
           wont
           falsly
           to
           fasten
           on
           the
           Protestants
           ,
           viz.
           that
           there
           are
           two
           ●hurches
           ,
           one
           Political
           and
           visible
           ,
           the
           other
           regenerate
           &
           Invisible
           .
           And
           Bellarmine
           confesseth
           that
           some
           of
           them
           were
           of
           this
           mind
           in
           his
           time
           .
           And
           all
           this
           stir
           is
           ,
           that
           they
           may
           advance
           
             their
             visible
             Church
          
           in
           the
           estimation
           of
           men
           ,
           &
           thereby
           the
           more
           easily
           keep
           the
           rule
           in
           their
           own
           hands
           ,
           
           and
           exalt
           themselves
           above
           Scripture
           ,
           and
           draw
           as
           many
           as
           may
           be
           into
           their
           society
           :
           and
           therefore
           they
           drive
           the
           poor
           ignorant
           Americans
           by
           hundreds
           to
           be
           baptized
           ,
           as
           we
           drive
           our
           beasts
           to
           watering
           ,
           or
           our
           sheep
           to
           be
           washed
           ;
           and
           in
           stead
           of
           staying
           till
           they
           make
           Profession
           of
           a
           saving
           faith
           with
           any
           seeming
           seriousness
           ,
           they
           make
           Baptism
           an
           entrance
           into
           the
           state
           of
           the
           Catechumeni
           ,
           which
           was
           wont
           to
           be
           the
           passage
           thence
           into
           the
           state
           of
           Christians
           :
           that
           
             per
             fas
             aut
             nefas
          
           they
           may
           engage
           people
           to
           themselves
           under
           pretence
           of
           engaging
           them
           to
           Christ
           ;
           therefore
           it
           is
           that
           they
           so
           over
           extoll
           the
           visible
           Political
           state
           of
           the
           Church
           ,
           as
           Dr.
           Prideaux
           saith
           ,
           Lect.
           de
           visibil
           .
           eccles
           .
           pag.
           128.
           
           [
           
             Experti
             demum
             perciperunt
             ,
             externam
             ecclesiae
             pompam
             ,
             &
             speciosos
             titulos
             apud
             instabiles
             ,
             plus
             lucrari
             ,
             quam
             non
             lectam
             ,
             vel
             saltem
             non
             intellectam
             scripturae
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hinc
             ecclesiam
             ad
             ravint
             usque
             crepant
             Catholicam
             ;
             quam
             admissam
             ,
             statim
             restringunt
             ad
             Romae
             synagogam
             ,
             suco
             quidem
             veteratorio
             ,
             sed
             conspicuo
             satis
             ,
             &
             ridiculo
             ,
             ut
             ex
             conficta
             ecclesia
             formeiur
             doctrina
             ,
             &
             non
             ex
             veritate
             doctrinae
             reformetur
             &
             firmetur
             ecclesia
          
           ]
        
         
           The
           chief
           adversaries
           therefore
           we
           have
           here
           to
           deal
           with
           ,
           are
           the
           Papists
           ,
           who
           over-magnifie
           the
           visible
           face
           of
           the
           Church
           ,
           &
           make
           the
           faith
           of
           men
           unjustified
           ,
           to
           be
           true
           faith
           ,
           though
           not
           formatacharitate
           ,
           and
           make
           Hypocrites
           ,
           and
           and
           wicked
           Professors
           ,
           to
           be
           truly
           and
           properly
           fideles
           and
           members
           of
           the
           Church
           ,
           whom
           the
           Protestants
           affirm
           to
           be
           but
           
             secundum
             quid
          
           ,
           materially
           ,
           analogically
           ,
           yea
           equivocally
           called
           members
           or
           fideles
           ;
           and
           therefore
           they
           make
           Baptism
           to
           be
           an
           appointed
           means
           to
           admit
           men
           into
           this
           visible
           Political
           Church
           ,
           as
           into
           the
           ordinary
           way
           and
           passage
           to
           the
           state
           of
           saving
           grace
           ,
           or
           justification
           ;
           but
           not
           ordinarily
           into
           the
           present
           possession
           of
           it
           :
           And
           therefore
           in
           conformity
           to
           all
           this
           they
           maintain
           that
           we
           must
           admit
           persons
           to
           Baptism
           ,
           upon
           the
           bare
           Profession
           of
           faith
           ,
           that
           is
           ,
           Assent
           ,
           with
           consent
           to
           be
           under
           the
           Government
           of
           the
           Church
           and
           the
           use
           of
           ordinances
           in
           order
           to
           be
           a
           better
           state
           .
           For
           saith
           
             Bellarmine
             ,
             it
             is
             not
             Charity
             but
             Faith
             which
             makes
             a
             Christian
          
           :
           which
           our
           divines
           admit
           as
           true
           in
           our
           sense
           of
           the
           word
           Faith
           which
           includeth
           the
           will
           ,
           and
           is
           proper
           to
           the
           truly
           regenerate
           ;
           but
           they
           deny
           it
           in
           his
           sense
           of
           it
           ,
           who
           maketh
           faith
           to
           be
           the
           only
           Assent
           of
           the
           intellect
           .
           Against
           this
           adversary
           
           therefore
           I
           shall
           principally
           bend
           the
           force
           of
           my
           Arguments
           ,
           though
           to
           my
           great
           trouble
           ,
           I
           must
           be
           forced
           to
           deal
           also
           with
           a
           Reverend
           Brother
           of
           our
           own
           ;
           especially
           in
           answering
           his
           many
           fallacious
           arguments
           which
           he
           hath
           lately
           heaped
           up
           for
           that
           part
           which
           I
           must
           oppose
           .
        
         
           4.
           
           Before
           I
           can
           positively
           answer
           the
           question
           in
           hand
           ,
           I
           must
           premise
           these
           few
           necessary
           Distinctions
           .
           1.
           
           We
           must
           distinguish
           between
           a
           Profession
           of
           faith
           according
           to
           the
           Ministers
           sense
           of
           the
           words
           ;
           and
           a
           Profession
           according
           to
           the
           speakers
           sense
           .
           2.
           
           Between
           the
           Children
           of
           those
           that
           profess
           not
           saving
           faith
           ,
           
             as
             theirs
          
           ,
           and
           claiming
           Baptism
           on
           the
           account
           of
           some
           lower
           Profession
           ;
           and
           the
           same
           Children
           as
           owned
           by
           some
           other
           that
           do
           profess
           saving
           faith
           .
           3.
           
           Between
           the
           unlawfulness
           of
           Baptizing
           ,
           and
           the
           Nullity
           of
           the
           Baptism
           .
           Those
           distinctions
           that
           are
           necessary
           for
           the
           answering
           of
           the
           objections
           ,
           will
           come
           in
           their
           places
           .
           Upon
           these
           few
           I
           answer
           the
           question
           negatively
           ,
           explained
           in
           the
           following
           Propositions
           .
        
         
           1.
           
           It
           is
           not
           a
           Profession
           of
           saving
           Faith
           in
           the
           real
           intention
           of
           the
           Professor
           that
           we
           affi●m
           necessary
           ;
           but
           in
           the
           Apprehension
           of
           the
           Minister
           judging
           of
           the
           words
           according
           to
           their
           common
           use
           and
           acception
           :
           For
           we
           know
           not
           the
           heart
           of
           the
           Professor
           ,
           and
           therefore
           know
           not
           certainly
           whether
           he
           intend
           those
           words
           as
           a
           Profession
           or
           not
           .
           I
           do
           not
           mean
           ,
           whether
           he
           be
           sincere
           in
           his
           Profession
           ,
           and
           intend
           the
           thing
           Professed
           ▪
           for
           that
           's
           no
           part
           of
           the
           Profession
           it self
           :
           but
           I
           mean
           whether
           he
           use
           the
           words
           which
           he
           speaks
           in
           the
           sense
           which
           they
           seem
           to
           us
           to
           import
           ,
           and
           which
           they
           are
           used
           in
           by
           those
           that
           best
           understand
           their
           common
           signification
           .
           For
           example
           :
           a
           Papist
           presenteth
           a
           Child
           to
           be
           Baptized
           ,
           Professing
           to
           believe
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           :
           I
           know
           that
           these
           words
           according
           to
           the
           Scripture
           use
           of
           them
           ▪
           signifie
           a
           true
           saving
           fa●th
           ;
           but
           I
           am
           not
           sure
           whether
           the
           speaker
           do
           understand
           any
           more
           by
           them
           then
           a
           lower
           faith
           of
           meer
           Assent
           .
           If
           I
           knew
           he
           meant
           no
           more
           ,
           I
           would
           require
           him
           to
           express
           a
           saving
           faith
           ,
           before
           I
           would
           Baptize
           his
           Child
           ,
           on
           his
           account
           :
           but
           if
           I
           know
           it
           not
           ,
           nor
           have
           just
           reason
           to
           question
           it
           ,
           I
           must
           take
           the
           words
           as
           they
           are
           commonly
           used
           ,
           and
           seem
           to
           be
           intended
           by
           him
           and
           so
           if
           it
           appear
           to
           me
           to
           be
           a
           Profession
           of
           saving
           faith
           ,
           though
           
           I
           err
           and
           my
           errour
           be
           innocent
           ,
           it
           is
           my
           duty
           to
           Baptize
           the
           Child
           .
           I
           have
           known
           a
           man
           of
           eighty
           years
           of
           age
           that
           took
           God
           the
           Son
           ,
           to
           be
           the
           sun
           in
           the
           firmament
           :
           If
           ,
           before
           I
           had
           understood
           him
           ,
           this
           man
           had
           professed
           to
           believe
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           presented
           his
           child
           to
           baptism
           with
           this
           profession
           (
           and
           I
           had
           no
           ground
           before
           to
           suspect
           his
           error
           ,
           or
           to
           examine
           him
           about
           his
           faith
           )
           it
           had
           been
           my
           duty
           to
           baptize
           his
           child
           .
           For
           though
           in
           the
           intended
           sense
           of
           the
           speaker
           ,
           here
           was
           not
           so
           much
           as
           the
           Profession
           of
           an
           Historical
           faith
           ,
           much
           less
           of
           a
           saving
           faith
           ,
           yet
           I
           know
           not
           his
           heart
           ,
           and
           the
           common
           use
           of
           those
           words
           as
           to
           another
           signification
           than
           he
           intended
           ;
           and
           therefore
           I
           was
           Innocent
           in
           being
           deceived
           .
        
         
           2.
           
           I
           meddle
           not
           here
           with
           the
           claim
           that
           is
           laid
           upon
           the
           account
           of
           the
           Ancestors
           ,
           Adopters
           ,
           or
           undertakers
           that
           profess
           saving
           faith
           ;
           but
           only
           with
           the
           claim
           laid
           on
           the
           account
           of
           Parents
           ,
           or
           any
           others
           that
           profess
           not
           saving
           faith
           .
        
         
           3.
           
           When
           I
           assert
           the
           unlawfulness
           ,
           I
           do
           not
           intend
           thereby
           to
           assert
           the
           Nullity
           of
           all
           such
           baptism
           ,
           when
           performed
           ,
           though
           unlawfully
           :
           For
           though
           it
           may
           be
           Null
           or
           vain
           as
           to
           the
           special
           uses
           and
           benefits
           ,
           yet
           it
           followeth
           not
           that
           therefore
           it
           is
           Null
           as
           to
           the
           true
           form
           and
           being
           of
           the
           Externall
           Ordinance
           ;
           nor
           that
           this
           is
           to
           be
           re-iterated
           .
           And
           with
           these
           explications
           I
           affirm
           that
           
             Ministers
             may
             not
             Baptize
             the
             children
             of
             those
             that
             Profess
             not
             saving
             faith
             ,
             upon
             the
             Profession
             of
             any
             other
             faith
             that
             comes
             short
             of
             it
             .
          
           And
           here
           you
           must
           remember
           that
           our
           question
           supposeth
           the
           determination
           of
           the
           controversie
           [
           
             whether
             the
             same
             faith
             that
             is
             necessary
             in
             the
             aged
             themselves
             if
             they
             were
             to
             be
             baptized
             ,
             be
             necessary
             to
             their
             childrens
             baptism
             on
             their
             account
          
           ]
           For
           it
           seems
           strange
           to
           me
           ,
           that
           any
           should
           imagine
           that
           a
           lower
           belief
           in
           the
           Parent
           will
           help
           his
           child
           to
           a
           Title
           ,
           than
           that
           which
           is
           necessary
           to
           his
           own
           baptism
           .
           But
           if
           any
           will
           insist
           on
           such
           a
           conceit
           ,
           because
           we
           will
           not
           now
           make
           more
           controversies
           ,
           then
           that
           in
           hand
           ,
           let
           such
           all
           along
           suppose
           our
           dispute
           to
           be
           about
           the
           aged
           themselves
           ,
           whether
           we
           might
           baptize
           the
           aged
           
             upon
             the
             Profession
             of
             any
             faith
             short
             of
             saving
             .
             And
             I
             thus
             prove
             the
             contrary
             .
          
        
         
           Argum.
           1.
           
           If
           we
           must
           not
           baptize
           any
           who
           profess
           not
           true
           Repentance
           ,
           then
           must
           we
           not
           baptize
           any
           that
           profess
           not
           
           saving
           faith
           .
           But
           the
           Antecedent
           is
           true
           (
           speaking
           of
           the
           Adult
           .
           Concerning
           whom
           as
           the
           more
           noble
           subject
           we
           shall
           carry
           on
           the
           Argumentation
           for
           brevity
           :
           still
           implying
           the
           l●ke
           necessity
           of
           their
           professing
           saving
           faith
           ,
           for
           their
           childrens
           baptism
           as
           for
           their
           own
           )
           therefore
           &c.
           
        
         
           The
           Consequence
           of
           the
           Major
           ,
           I
           prove
           thus
           .
           1.
           
           True
           repentance
           and
           saving
           faith
           are
           inseparable
           ;
           therefore
           if
           one
           be
           of
           necessity
           ,
           so
           is
           the
           other
           ,
           and
           the
           profession
           of
           true
           Repentance
           cannot
           be
           separated
           from
           the
           profession
           of
           saving
           faith
           ;
           therefore
           if
           one
           be
           necessary
           ,
           so
           is
           the
           other
           .
           Some
           learned
           Divines
           take
           repentance
           and
           faith
           to
           be
           all
           one
           ;
           some
           take
           repentance
           to
           be
           part
           of
           faith
           :
           but
           all
           take
           it
           to
           be
           as
           inseparable
           from
           it
           .
           It
           were
           easie
           by
           describing
           the
           requisite
           Professions
           of
           both
           to
           shew
           that
           they
           are
           so
           interwoven
           ,
           that
           no
           man
           can
           profess
           the
           one
           w●thout
           the
           other
           :
           but
           I
           think
           it
           is
           needless
           ,
           because
           few
           will
           deny
           it
           .
           By
           Repentance
           here
           I
           mean
           that
           true
           Evangelical
           Repentance
           which
           is
           a
           special
           grace
           of
           God
           accompanying
           salvation
           ;
           and
           not
           any
           common
           preparatory
           Repentance
           .
        
         
           The
           Antecedent
           is
           easily
           proved
           from
           Scripture
           :
           and
           I
           know
           not
           whether
           any
           Protestant
           deny
           it
           :
           many
           Papists
           indeed
           distinguish
           of
           Repentance
           and
           Faith
           ,
           and
           say
           ,
           that
           it
           is
           only
           a
           profession
           of
           a
           preparatory
           Repentance
           and
           
             sides
             informis
          
           ,
           a
           faith
           without
           love
           ,
           that
           is
           necessarily
           to
           be
           expected
           from
           them
           .
           (
           before
           Baptism
           )
           .
           But
           I
           prove
           the
           contrary
           .
           1.
           
           That
           Repentance
           .
           2.
           
           And
           such
           as
           is
           proper
           to
           the
           effectually
           called
           ,
           is
           necessary
           to
           be
           professed
           by
           all
           that
           we
           may
           Baptize
           .
           I
           will
           joyn
           the
           proof
           of
           both
           together
           .
           Argum.
           1.
           
           If
           John
           Baptist
           required
           the
           Profession
           of
           true
           Repentance
           in
           men
           before
           he
           would
           baptize
           them
           ,
           then
           so
           must
           we
           .
           But
           John
           did
           so
           :
           therefore
           .
        
         
           the
           Consequence
           is
           clear
           .
           1.
           
           For
           either
           Johns
           Baptism
           and
           Christs
           were
           the
           same
           ,
           as
           most
           of
           our
           Divines
           against
           the
           Papists
           do
           maintain
           ;
           (
           though
           Zanchy
           and
           some
           few
           more
           follow
           the
           Judgement
           of
           the
           ancient
           Doctors
           in
           this
           )
           or
           as
           
             Calvin
             Institut
          
           .
           saith
           ,
           the
           difference
           seems
           to
           be
           but
           this
           ,
           that
           John
           baptized
           them
           into
           the
           Messiah
           to
           come
           ,
           and
           the
           Apostles
           into
           the
           name
           of
           the
           Messiah
           already
           come
           .
           2.
           
           Or
           if
           the
           difference
           be
           greater
           ,
           we
           may
           argue
           
             à
             fortiori
          
           ;
           If
           Johns
           Baptism
           required
           a
           Profession
           of
           Repentance
           ,
           then
           much
           more
           Christs
           :
           for
           certainly
           
           Christ
           required
           not
           less
           then
           John
           ,
           nor
           did
           he
           take
           the
           impenitent
           into
           his
           Kingdom
           whom
           John
           excluded
           .
        
         
           The
           Antecedent
           I
           prove
           .
           1.
           
           From
           Mark
           1
           ,
           34.
           
           He
           preached
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           And
           doubtless
           that
           Repentance
           which
           is
           in
           
             Remissionem
             peccatorum
          
           ,
           is
           true
           special
           Repentance
           .
           One
           of
           our
           Divines
           ,
           and
           many
           of
           the
           Papists
           have
           found
           out
           another
           evasion
           :
           that
           is
           ,
           that
           John
           did
           engage
           them
           to
           repent
           ,
           but
           not
           requiring
           a
           Profession
           or
           Repentance
           as
           foregoing
           baptism
           .
           But
           1.
           this
           is
           against
           the
           whole
           current
           of
           expositors
           ,
           ancient
           and
           modern
           ,
           and
           2.
           against
           the
           plain
           scope
           of
           the
           text
           .
           The
           words
           in
           Mat.
           3.6
           .
           are
           ,
           [
           They
           were
           baptized
           of
           him
           in
           Jordan
           ,
           confessing
           their
           sins
           ]
           This
           confession
           was
           with
           ,
           yea
           before
           their
           baptism
           :
           and
           this
           Confession
           was
           the
           Profession
           of
           the
           Repentance
           that
           John
           required
           .
           Maldonate
           on
           the
           text
           ,
           having
           first
           railed
           at
           Calvin
           and
           slandered
           him
           ,
           as
           turning
           baptism
           into
           preaching
           (
           as
           if
           he
           had
           expounded
           Johns
           baptizing
           ,
           not
           of
           water-baptism
           but
           preaching
           ,
           when
           he
           only
           shews
           that
           both
           should
           go
           together
           )
           doth
           tell
           the
           Protestants
           that
           they
           cannot
           prove
           by
           this
           text
           that
           confession
           went
           before
           baptism
           ,
           because
           it
           is
           named
           after
           :
           but
           that
           he
           might
           not
           seem
           utterly
           impudent
           ,
           he
           confesseth
           that
           the
           thing
           is
           true
           ,
           and
           that
           it
           is
           the
           sense
           of
           the
           text
           and
           that
           this
           he
           confesseth
           because
           he
           must
           rather
           be
           a
           faithfull
           expositor
           ,
           then
           a
           subtile
           adversary
           .
           And
           if
           any
           should
           say
           that
           it
           's
           only
           confession
           that
           's
           required
           ,
           which
           is
           no
           certain
           sign
           of
           true
           Repentance
           :
           I
           answer
           :
           when
           John
           saith
           [
           
             If
             we
             confess
             our
             sins
             ,
             he
             is
             faithful
             and
             just
             to
             forgive
             us
             our
             sins
          
           ]
           he
           took
           that
           confession
           to
           be
           a
           sign
           of
           true
           Repentance
           .
           And
           our
           Expositors
           and
           the
           Ancients
           before
           them
           agree
           ;
           that
           it
           was
           such
           a
           confession
           as
           was
           conjunct
           with
           a
           detestation
           and
           renouncing
           of
           the
           sin
           .
           And
           it
           is
           expounded
           by
           that
           of
           Acts
           19.18
           .
           as
           Grotius
           noteth
           ,
           to
           have
           a
           special
           detestation
           of
           the
           sin
           accompaneing
           it
           ,
           where
           to
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           added
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           it
           may
           sufficy
           that
           the
           baptism
           to
           which
           this
           Confession
           was
           required
           ,
           is
           the
           baptisme
           of
           Repentance
           .
           But
           it
           is
           objected
           that
           in
           the
           11.
           vers
           .
           of
           Mat.
           3.
           it
           is
           said
           by
           Iohn
           [
           
             I
             Baptize
             you
             with
             water
             to
             Repentance
          
           ]
           therefore
           it
           is
           but
           an
           engagement
           of
           them
           to
           it
           for
           the
           future
           .
           Answ.
           Our
           expositors
           have
           fully
           shewed
           that
           this
           signifieth
           no
           more
           ,
           but
           [
           I
           
           baptize
           you
           upon
           your
           present
           Profession
           of
           Repentance
           ,
           to
           newness
           of
           life
           .
           ]
           For
           that
           this
           Profession
           did
           go
           before
           ,
           is
           proved
           already
           ,
           and
           then
           the
           rest
           can
           be
           no
           more
           then
           the
           continuance
           of
           Repentance
           and
           exercise
           of
           it
           in
           newness
           of
           life
           ,
           which
           they
           are
           engaged
           to
           for
           the
           future
           .
           Only
           if
           any
           falsly
           profess
           it
           at
           present
           ,
           his
           own
           confession
           is
           an
           engagement
           to
           it
           as
           a
           duty
           .
           Grotiu●
           saith
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             potest
             non
             incommode
             exponi
             hoc
             modo
             ,
             B●ptizo
             vos
             super
             professione
             poenitentiae
             quam
             facitis
          
           ]
           The
           plain
           meaning
           it
           is
           in
           a
           word
           [
           I
           do
           by
           baptism
           initiate
           you
           into
           the
           state
           of
           Repentance
           ,
           or
           of
           Penitents
           ;
           but
           Christ
           shall
           give
           the
           Holy-Ghost
           (
           as
           it
           was
           poured
           forth
           .
           )
           And
           so
           (
           as
           Pelargus
           speaks
           on
           Mat.
           3.
           against
           Salmeron
           )
           we
           maintain
           Johns
           baptisme
           to
           be
           ●ffectual
           ,
           being
           the
           baptism
           of
           Repentance
           to
           Remission
           of
           sin
           .
           And
           that
           it
           was
           true
           Repentance
           that
           he
           required
           ,
           appeareth
           further
           by
           the
           fruits
           of
           it
           tha●
           he
           calle●h
           for
           from
           the
           Pharisees
           ,
           Mat.
           3.6
           ,
           7
           ,
           8
           ,
           9
           Lastly
           ,
           I
           shall
           prove
           anon
           that
           God
           hath
           not
           appointed
           us
           to
           baptize
           any
           upon
           a
           promise
           of
           Repentance
           or
           faith
           ,
           before
           they
           profess
           actual
           faith
           and
           Repentance
           ,
           nor
           are
           they
           fit
           for
           such
           a
           covenant
           .
        
         
           Argum.
           2
           ,
           For
           the
           proof
           of
           the
           necessity
           of
           a
           Profession
           of
           Repentance
           before
           baptism
           ,
           is
           this
           :
           If
           Jesus
           Christ
           hath
           by
           Scripture
           precept
           and
           example
           directed
           us
           to
           baptize
           those
           that
           profess
           true
           Repentance
           ,
           and
           no
           other
           ;
           then
           we
           must
           baptize
           them
           ,
           and
           no
           other
           :
           But
           the
           Antecedent
           it
           true
           :
           therefore
           so
           is
           the
           consequent
           .
        
         
           All
           that
           requireth
           proof
           is
           the
           Antecedent
           ;
           which
           I
           prove
           from
           an
           enumeration
           of
           those
           texts
           that
           do
           afford
           us
           this
           direction
           (
           besides
           the
           forementioned
           .
           )
        
         
           1.
           
           Jesus
           Christ
           himself
           did
           by
           preaching
           Repentance
           prepare
           men
           for
           baptism
           ,
           and
           for
           his
           kingdom
           ,
           as
           John
           before
           began
           to
           do
           ,
           Matth.
           4.17
           .
           so
           Mar.
           1.15
           .
           The
           Kingdom
           of
           God
           is
           at
           hand
           ;
           Repent
           ye
           and
           believe
           the
           Gospel
           .
           And
           to
           that
           end
           he
           sent
           his
           Apostles
           and
           other
           preachers
           ,
           Mar.
           6.12
           .
           Acts
           17
           ,
           30.
           
           Luke
           24.47
           .
           
             Repentance
             and
             Remission
             is
             to
             be
             preached
             to
             all
             Nations
             in
             his
             name
          
           :
           And
           baptism
           which
           is
           for
           the
           obsignation
           of
           Remission
           of
           sin
           according
           to
           the
           appointed
           order
           ,
           comes
           after
           Repentance
           .
        
         
           And
           when
           it
           is
           said
           by
           
             John
             [
             I
             baptize
             you
             with
             water
             to
             Repentance
             ,
             
             but
             he
             shall
             baptize
             you
             with
             the
             Holy
             Ghost
             ]
             Mat.
          
           3.11
           .
           Mar.
           1.8
           .
           Luk.
           3.16
           .
           It
           implyeth
           that
           Christs
           baptism
           comprehended
           Johns
           and
           somewhat
           more
           in
           Act.
           2.37
           ,
           38.
           when
           the
           Jews
           were
           pricked
           in
           their
           heart
           (
           which
           was
           a
           preparatory
           Repentance
           )
           and
           said
           to
           Peter
           and
           the
           rest
           of
           the
           Apostles
           ,
           [
           men
           and
           brethren
           what
           shall
           we
           do
           ?
           ]
           Peter
           saith
           to
           them
           ,
           
             Repent
             and
             be
             baptized
             every
             one
             of
             you
             in
             the
             name
             of
             Jesus
             Christ
             for
             the
             remission
             of
             sins
          
           ]
           so
           that
           we
           must
           require
           and
           expect
           true
           Evangelical
           Repentance
           to
           be
           professed
           before
           baptism
           ;
           for
           ver
           .
           41.
           it
           s
           added
           ,
           [
           
             then
             they
             that
             gladly
             received
             his
             word
             were
             baptized
          
           ]
           so
           that
           he
           baptized
           none
           that
           to
           outward
           appearance
           did
           not
           gladly
           receive
           that
           word
           which
           could
           not
           be
           without
           a
           profession
           of
           that
           Repentance
           .
           And
           he
           that
           here
           perswadeth
           them
           to
           repent
           and
           be
           baptized
           for
           remission
           ,
           doth
           in
           the
           next
           chapter
           ,
           ver
           .
           19.
           require
           them
           to
           repent
           ,
           and
           be
           converted
           ,
           that
           their
           sins
           may
           be
           blotted
           out
           ,
           shewing
           what
           kind
           of
           Repentance
           it
           is
           that
           he
           meaneth
           .
           And
           as
           the
           work
           of
           General
           Preachers
           to
           the
           unbelieving
           world
           is
           sometime
           called
           a
           
             discipling
             of
             Nations
          
           ,
           which
           goeth
           before
           
             baptizing
             them
          
           ,
           Mat.
           28.19
           ,
           20.
           
           So
           is
           it
           in
           other
           places
           called
           a
           
             Preaching
             of
             Repentance
             ,
             and
             commanding
             all
             men
             everywhere
             to
             Repent
             ,
          
           Acts
           17.30
           .
           
             An
             opening
             of
             mens
             eyes
             and
             turning
             them
             from
             darkness
             to
             light
             ,
             and
             from
             the
             power
             of
             Satan
             unto
             God
             ,
             that
             they
             may
             receive
             Remission
          
           (
           obsigned
           in
           baptism
           )
           Act.
           26.18
           .
           
             to
             repent
             and
             turn
             to
             God
             ,
          
           ver
           .
           20.
           
           And
           it
           was
           the
           sum
           of
           Pauls
           preaching
           to
           the
           unbaptized
           [
           
             Repentance
             towards
             God
             ,
             and
             faith
             towards
             the
             Lord
             Jesus
             Christ
             ]
             Act.
          
           20.21
           .
           So
           that
           it
           is
           apparent
           that
           they
           took
           the
           profession
           or
           appearance
           of
           both
           Faith
           and
           Repentance
           ,
           as
           pre-requisite
           to
           baptism
           .
           And
           still
           this
           same
           repentance
           is
           it
           that
           hath
           the
           remission
           of
           sin
           connexed
           ,
           Act.
           5.31
           .
           Luk.
           24
           47.
           
           
             It
             s
             repentance
             unto
             life
             .
             Act.
          
           11.18
           .
           And
           when
           the
           Apostles
           compare
           Johns
           baptism
           with
           Christs
           ,
           they
           still
           acknowledge
           Johns
           to
           be
           the
           baptism
           of
           Repentance
           ,
           Act.
           13.24
           and
           19.4
           .
           and
           when
           the
           Apostle
           doth
           purposely
           recite
           the
           principles
           of
           our
           religion
           ,
           he
           doth
           it
           in
           this
           order
           ,
           Heb.
           6.1
           ,
           2.
           
           [
           
             The
             foundation
             of
             repentance
             from
             dead
             works
             ,
             and
             Faith
             towards
             God
             ,
             the
             doctrine
             of
             Baptism
          
           &c.
           
        
         
           Argum.
           3.
           
           They
           that
           before
           they
           are
           baptized
           must
           renounce
           the
           world
           ,
           the
           flesh
           and
           the
           devil
           ,
           must
           profess
           true
           Evangelical
           
           Repentance
           (
           I
           mean
           still
           such
           as
           hath
           a
           promise
           of
           pardon
           and
           salvation
           )
           but
           all
           that
           are
           baptized
           ,
           must
           (
           by
           themselves
           or
           others
           )
           renounce
           the
           world
           ,
           flesh
           and
           devil
           ,
           of
           which
           we
           shall
           have
           occasion
           to
           say
           more
           anon
           .
        
         
           Argum.
           4.
           
           They
           that
           profess
           to
           be
           buried
           with
           Christ
           in
           baptism
           and
           to
           rise
           again
           ,
           do
           profess
           true
           Repentance
           :
           but
           all
           that
           are
           baptized
           ,
           must
           profess
           to
           be
           buried
           with
           him
           ,
           and
           rise
           again
           ;
           therefore
           &c.
           
           The
           Major
           is
           proved
           ,
           in
           that
           to
           be
           buried
           and
           risen
           with
           Christ
           ,
           signifieth
           .
           A
           being
           dead
           to
           sin
           ,
           and
           alive
           to
           God
           and
           newness
           of
           life
           :
           and
           it
           is
           not
           only
           (
           as
           is
           feigned
           by
           the
           Opposers
           )
           an
           engagment
           to
           th●s
           for
           the
           future
           ,
           but
           a
           profession
           of
           it
           also
           at
           the
           present
           .
           This
           with
           the
           rest
           we
           thus
           prove
           ,
           Col.
           2.11
           ,
           12.13
           .
           
             In
             whom
             ye
             are
             circumcised
             with
             the
             circumcision
             made
             without
             hands
             ,
             in
             putting
             off
             the
             body
             of
             the
             sins
             of
             the
             flesh
             ,
             by
             the
             circumcision
             of
             Christ
             ,
             buried
             with
             him
             in
             baptism
             ,
             wherein
             also
             you
             are
             risen
             with
             him
             through
             the
             faith
             of
             the
             operation
             of
             God
             ,
             who
             hath
             raised
             him
             from
             the
             dead
             ,
             and
             you
             being
             dead
             in
             your
             sins
             &
             the
             uncircumcision
             of
             your
             flesh
             ,
             hath
             he
             quickened
             together
             with
             him
             ,
             having
             forgiven
             you
             all
             trespasses
             ,
          
           ]
           where
           note
           1.
           that
           this
           is
           spoken
           to
           al
           the
           Church
           of
           the
           Colossians
           ;
           &
           therefore
           they
           are
           presumed
           to
           be
           what
           they
           profess
           and
           appear
           to
           be
           .
           2.
           that
           the
           putting
           of
           the
           body
           under
           the
           water
           did
           signifie
           our
           burial
           with
           Christ
           ,
           and
           the
           death
           or
           putting
           off
           of
           our
           sins
           :
           And
           although
           we
           now
           use
           a
           less
           quantity
           of
           water
           ,
           yet
           it
           is
           to
           signifie
           the
           same
           thing
           ,
           or
           else
           we
           should
           destroy
           the
           being
           of
           the
           Sacrament
           :
           so
           also
           our
           rising
           out
           of
           the
           water
           ,
           signifieth
           our
           rising
           and
           being
           quickened
           together
           with
           him
           .
           3.
           
           Note
           also
           that
           it
           is
           not
           only
           an
           engagement
           to
           this
           hereafter
           ,
           but
           a
           thing
           presently
           done
           .
           They
           were
           in
           baptism
           buried
           with
           Christ
           ;
           and
           put
           off
           the
           body
           of
           sin
           ,
           and
           were
           quickened
           with
           him
           :
           and
           this
           doth
           also
           suppose
           their
           own
           present
           Profession
           to
           put
           off
           the
           body
           of
           sin
           ,
           and
           their
           consent
           to
           be
           baptized
           on
           these
           terms
           .
        
         
           The
           like
           we
           have
           in
           Rom.
           6.
           chap.
           4.5
           .
           
             Know
             ye
             not
             that
             so
             many
             of
             us
             as
             were
             baptized
             into
             Jesus
             Christ
             ,
             were
             baptized
             into
             his
             death
             ?
             therefore
             we
             are
             buried
             with
             him
             by
             baptism
             into
             death
             ,
             that
             like
             as
             Christ
             was
             raised
             up
             from
             the
             dead
             by
             the
             Glory
             of
             the
             father
             ,
             even
             so
             we
             also
             should
             walk
             in
             newness
             of
             life
             :
             for
             if
             we
             have
             been
             planted
             together
             in
             the
             likeness
             of
             his
             death
             ,
             we
             shall
             be
             also
             into
             the
             
             likeness
             of
             his
             resurrection
             .
          
           Here
           also
           it
           is
           evident
           ,
           1.
           
           That
           all
           the
           members
           of
           the
           visible
           Church
           are
           supposed
           to
           be
           baptized
           into
           Christ
           and
           into
           his
           Death
           ,
           and
           so
           to
           be
           buried
           with
           him
           by
           baptism
           into
           death
           ,
           and
           planted
           together
           into
           the
           likeness
           of
           his
           death
           .
           2.
           
           And
           that
           this
           is
           not
           supposed
           to
           be
           only
           an
           Engagement
           for
           the
           future
           ,
           but
           a
           present
           entrance
           into
           the
           state
           of
           Mortification
           and
           Vivification
           ,
           wherein
           they
           were
           to
           proceed
           by
           newness
           of
           life
           :
           And
           therefore
           ver
           .
           5.6
           ,
           7
           ,
           8
           ,
           11.
           
           
             They
             are
             supposed
             to
             have
             the
             old
             man
             crucified
             with
             Christ
             ,
             that
             the
             body
             of
             sin
             might
             be
             destroyed
             ;
             And
             that
             henceforth
             they
             should
             not
             serve
             sin
             :
             And
             that
             they
             are
             so
             dead
             as
             to
             be
             freed
             from
             sin
             ,
          
           as
           to
           the
           servitude
           thereof
           :
           
             And
             that
             they
             must
             reckon
             themselves
             dead
             to
             sin
             ,
             but
             alive
             to
             God
          
           ;
           He
           that
           Readeth
           the
           whole
           Chapter
           with
           judgement
           and
           Impartiality
           ,
           will
           soon
           discern
           that
           true
           Repentance
           and
           Abrenunciation
           of
           the
           service
           of
           sin
           ,
           was
           to
           be
           professed
           by
           all
           that
           would
           be
           Baptized
           ;
           And
           that
           hereupon
           they
           Sealed
           their
           own
           Profession
           and
           Covenant
           by
           the
           reception
           of
           Baptism
           ,
           as
           Christ
           Sealed
           his
           part
           by
           the
           actual
           baptizing
           them
           ;
           and
           that
           hereupon
           they
           are
           by
           the
           Apostle
           all
           called
           and
           supposed
           such
           as
           they
           professed
           themselves
           to
           be
           .
        
         
           Argum.
           5.
           
           If
           it
           be
           the
           very
           nature
           and
           use
           of
           baptism
           to
           signifie
           and
           Seal
           both
           the
           present
           putting
           off
           the
           body
           of
           sin
           ,
           and
           present
           putting
           on
           Christ
           ,
           then
           the
           profession
           of
           true
           Repentance
           must
           needs
           precede
           or
           concur
           with
           baptism
           :
           but
           the
           former
           is
           certain
           :
           of
           which
           more
           anon
           .
        
         
           I
           conclude
           then
           that
           both
           Scripture
           ,
           and
           the
           very
           signs
           themselves
           ,
           and
           the
           common
           consent
           of
           the
           Church
           (
           of
           which
           more
           after
           )
           do
           shew
           that
           true
           Repentance
           ,
           and
           present
           Repentance
           must
           be
           professed
           by
           all
           those
           that
           we
           may
           baptize
           ,
           or
           whose
           children
           we
           may
           baptize
           on
           their
           account
           :
           And
           consequently
           that
           true
           saving
           faith
           which
           is
           Inseparable
           from
           it
           (
           and
           some
           think
           is
           the
           same
           thing
           )
           must
           needs
           be
           Professed
           too
           ;
           and
           not
           only
           Promised
           .
        
         
           We
           should
           before
           we
           leave
           this
           Argument
           hear
           what
           the
           Opposers
           say
           against
           it
           :
           but
           they
           are
           all
           in
           pieces
           (
           the
           Papists
           I
           mean
           )
           among
           themselves
           about
           it
           ,
           some
           of
           them
           confessing
           what
           we
           plead
           for
           ,
           and
           others
           of
           them
           (
           Especially
           the
           New
           ones
           )
           contradicting
           it
           ,
           but
           by
           such
           reasons
           as
           I
           think
           not
           worth
           the
           while
           now
           to
           discuss
           .
        
         
         
           There
           are
           two
           Reverend
           men
           of
           our
           own
           ,
           whose
           unhappy
           owning
           the
           cause
           that
           we
           argue
           against
           ,
           doth
           call
           us
           to
           a
           more
           respectful
           Consideration
           of
           their
           Answers
           ;
           viz.
           Dr.
           
             Sam
             ▪
             Ward
          
           ,
           and
           Mr.
           
             Thomas
             Blake
          
           .
           The
           former
           saith
           ,
           
             Concedo
             neminem
             Adultorum
             ad
             Baptismum
             admitti
             debere
             absque
             Professione
             fidei
             &
             Poenitentiae
             :
             Concedo
             iterum
             solidam
             poenitentiam
             conjunctam
             cum
             vera
             &
             vivâ
             fide
             in
             mediatorem
             obtinere
             praesentaneam
             peccatorum
             remissionem
             apud
             Deum
          
           (
           You
           see
           how
           much
           of
           my
           Argument
           is
           here
           yielded
           .
           
             Sed
             nego
             poenitentiam
             aut
             fidem
             Initialem
             ,
             qua
             judicio
             Apostolorum
             sufficiebat
             ad
             dandum
             Baptisma
             desiderantibus
             semper
             eorum
             judicio
             aut
             praesumptione
             suffecisse
             ad
             tales
             ponendos
             in
             statu
             adeptae
             reconciliationis
             ,
             remissionis
             peccatorum
             ,
             regenerationis
             ,
             aut
             Salutis
             ,
          
           &c.
           
           The
           sum
           is
           ,
           that
           there
           are
           two
           sorts
           of
           Repentance
           and
           Faith
           ;
           one
           Initial
           ,
           which
           the
           Apostles
           thought
           a
           sufficient
           Title
           to
           Baptism
           ;
           and
           the
           other
           saving
           or
           
             connexed
             to
             Justification
          
           ;
           And
           this
           they
           did
           not
           expect
           a
           Profession
           of
           ,
           or
           suppose
           ,
           but
           put
           them
           in
           the
           way
           to
           it
           .
        
         
           Answ.
           To
           this
           I
           shall
           return
           Mr.
           Gatakers
           answer
           ,
           
             Contra
             Wardum
          
           ,
           pag.
           71.
           
           [
           
             Ego
             quaenam
             sit
             sides
             illa
             ac
             poenitentia
             Initialis
             ,
             non
             intelligo
             ,
             qua
             prae●itum
             quis
             ausit
             ad
             Baptismum
             admittere
             ,
             quem
             tamen
             vera
             vivaque
             in
             Mediatorem
             fide
             imbu●um
             nondum
             credat
             .
          
           Philippus
           
             certè
             Aethiopi
             baptismum
             poscenti
             ]
             Si
             credas
             ,
             inquit
             ,
             ex
             toto
             corde
             ,
             licet
             ,
          
           Act.
           8.38
           .
           
             Quasi
             non
             baptizaturus
             ,
             nisi
             id
             ille
             profiteretur
             ,
             ipseque
             Charitatis
             saltem
             judicio
             ,
             ità
             credere
             credat
             .
             [
             Non
             vult
             ●um
             baptizare
             nifi
             credat
             ]
             Inquit
             Lutherus
             in
          
           Gen.
           48.
           
           
             Nec
             fidem
             tantùm
             Initialem
             illam
             volebat
             ,
             qui
             ex
             toto
             corde
             poscit
             ut
             credat
             .
             Et
             de
             An●nia
             Calvinus
             ad
             .
          
           Act.
           22.16
           [
           
             Verae
             fidei
             expertem
             non
             baptizasset
             ]
             ea
             nempe
             imbutum
             praesumpsisse
             vult
             :
             Et
             ex
             Christo
             ipso
             id
             didicisse
             videtur
             ,
          
           Act.
           9.11
           .
           See
           the
           rest
           .
           I
           add
           only
           the
           saying
           of
           
             Peter
             Martyr
          
           which
           be
           concludeth
           with
           ,
           (
           in
           Rom.
           3.
           
           
             Vnam
             esse
             verae
             poenitentiae
             rationem
             ,
             quae
             à
             baptizandis
             adultis
             exigatur
          
           ]
           It
           is
           (
           mil●i
           Impress
           .
           TIGUR
           .
           1559.
           pag.
           148.
           
           Where
           he
           reprehendeth
           some
           Papists
           ,
           
             quòd
             sibi
             singunt
             in
             Baptismo
             poenitentiam
             non
             requiri
             ,
          
           and
           confuteth
           them
           :
           so
           he
           doth
           also
           in
           c.
           11.864
           .
           
             and
             the
             repentance
             that
             he
             requireth
             is
             described
          
           p.
           143.
           
             sed
             quicquid
             illi
          
           (
           Colonienses
           )
           
             dicunt
             ,
             una
             est
             ratio
             verae
             poenitentiae
             ,
             ut
             ex
             animo
             doleamus
             admissa
             peccatae
             ,
             quae
             Deum
             à
             nobis
             abalienaverunt
             :
             Cui
             dolori
             adjungitur
             desiderium
             condonationis
             ,
             &
             
             preces
             ,
             ut
             eam
             obtineamus
             ,
             cum
             certo
             proposito
             non
             amplius
             incurrendi
             in
             eadem
             peccata
             ,
             &
             voluntate
             mortificandi
             veterem
             ,
             &
             induendi
             novum
             ;
             quae
             omnia
             fide
             niti
             oportet
             ,
             quae
             sine
             illa
             constare
             non
             possunt
          
           ;
           Much
           out
           of
           this
           Author
           we
           shall
           produce
           anon
           .
        
         
           But
           I
           have
           spoke
           to
           this
           of
           Dr.
           Wards
           already
           in
           the
           Appendix
           to
           my
           Treatise
           of
           Baptism
           .
           1.
           
           To
           which
           of
           mine
           Mr.
           Blake
           taking
           exceptions
           ,
           and
           publishing
           them
           ,
           I
           published
           my
           Defence
           ,
           and
           among
           many
           more
           used
           this
           Argument
           from
           the
           Necessity
           of
           Repentance
           :
           but
           Mr.
           Blake
           found
           it
           easier
           to
           say
           that
           of
           almost
           forty
           Arguments
           few
           were
           to
           the
           question
           ,
           and
           so
           to
           pass
           them
           by
           ,
           than
           to
           give
           us
           a
           satisfactory
           answer
           to
           them
           .
           But
           yet
           I
           find
           him
           upon
           the
           Point
           against
           another
           Pag.
           107
           ,
           108.
           
           And
           there
           I
           find
           this
           Question
           ,
           
             Did
             they
          
           (
           the
           Apostles
           )
           
             so
             require
             it
          
           (
           Repentance
           )
           
             as
             in
             reality
             to
             precede
             Baptism
             ,
             Or
             were
             Satisfied
             with
             a
             Profession
             of
             it
             ?
          
           I
           answer
           ;
           If
           that
           you
           yield
           the
           last
           ,
           it
           is
           enough
           to
           the
           main
           Point
           of
           difference
           .
           Pag.
           108.
           
           He
           saith
           [
           
             Faith
             takes
             Christ
             to
             give
             Repentance
             ]
             Answ.
          
           Only
           saving
           faith
           is
           properly
           called
           a
           Taking
           Christ
           :
           And
           that
           takes
           Christ
           to
           give
           more
           Repentance
           ,
           but
           not
           to
           give
           
             the
             first
          
           Repentance
           :
           For
           Christ
           gives
           the
           first
           
             Faith
             and
             Repentance
             ,
             (
             ut
             Amesius
             in
             medulla
             .
             l●b
             .
          
           1.
           
             de
             Vocat
             .
          
           )
           before
           faith
           take
           him
           .
           But
           if
           it
           were
           otherwise
           ,
           yet
           both
           are
           to
           go
           before
           baptism
           according
           to
           the
           Intention
           of
           the
           Institutor
           ,
           or
           the
           Profession
           of
           both
           .
        
         
           To
           that
           Mat.
           3.
           
           [
           
             They
             confessed
             their
             sins
          
           ,
           1.
           
           He
           saith
           ,
           
             some
             will
             have
             it
             to
             imply
             no
             verbal
             Confession
             but
             virtual
             ,
          
           &c.
           
             which
             gloss
             carrieth
             a
             strong
             Probability
             ,
          
           &c.
           ]
           Answ.
           1.
           
           Such
           presumptuous
           glossing
           contradicting
           the
           Text
           upon
           such
           inconsiderable
           reasons
           (
           as
           is
           the
           multitude
           of
           the
           baptized
           )
           deserves
           no
           answer
           .
        
         
           2.
           
           It
           is
           so
           much
           the
           stronger
           against
           him
           ,
           if
           Baptism
           be
           in
           the
           very
           reception
           a
           virtual
           Confession
           :
           then
           no
           man
           can
           be
           Baptized
           without
           it
           .
           2.
           
           He
           addeth
           ,
           [
           
             I
             require
             more
             ,
             an
             Engagement
             to
             leave
             sin
             ,
             which
             their
             taking
             on
             them
             the
             name
             of
             Christ
             doth
             Imply
             ]
             Answ.
          
           If
           the
           Engagement
           be
           only
           for
           some
           distance
           of
           time
           ,
           it
           is
           such
           as
           God
           accepteth
           not
           ,
           nor
           must
           we
           :
           If
           it
           be
           an
           Engagement
           to
           forsake
           sin
           from
           that
           present
           time
           forward
           ,
           it
           is
           withall
           a
           plain
           Profession
           of
           present
           true
           Repentance
           or
           conversion
           ,
           and
           consent
           to
           leave
           it
           ,
           yea
           renunciation
           of
           it
           ,
           &
           resolution
           
           to
           take
           it
           up
           no
           more
           .
           More
           to
           this
           purpose
           followeth
           ,
           which
           I
           think
           contains
           nothing
           that
           requireth
           any
           more
           than
           what
           is
           said
           already
           to
           disable
           it
           .
        
         
           Argum.
           2.
           
           My
           first
           Argument
           was
           from
           the
           Necessity
           of
           a
           Profession
           of
           true
           Repentance
           .
           the
           second
           shall
           be
           from
           the
           Equipollent
           terms
           ,
           or
           Description
           to
           the
           thing
           Described
           :
           Thus.
           
        
         
           
             We
             must
             baptize
             no
             man
             that
             first
             professeth
             not
             to
             believe
             in
             God
             the
             Father
             ,
             Son
             and
             Holy
             Ghost
             :
             To
             believe
             in
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             is
             saving
             Faith
             (
             if
             sincerely
             done
             )
             therefore
             we
             must
             Baptize
             no
             man
             that
             first
             professeth
             not
             saving
             faith
             .
          
        
         
           The
           Major
           is
           proved
           from
           Mat.
           28.19
           .
           Where
           this
           is
           made
           the
           form
           of
           the
           words
           in
           baptism
           ,
           or
           at
           least
           the
           End
           ,
           and
           that
           which
           we
           must
           insist
           on
           .
           Calvin
           on
           the
           words
           yields
           the
           Anabaptists
           that
           faith
           is
           put
           justly
           before
           baptism
           ,
           
             Nam
             alioqui
             Mendax
             esset
             ,
             figuraque
             remissionem
             peccatorum
             &
             Spiritûs
             donum
             offeret
             incredulis
             ,
             qui
             nondum
             essent
             Christi
             membra
             .
          
           And
           that
           
             non
             abs
             re
             patris
             ,
             filii
             &
             spiritûs
             expressa
             hic
             fit
             mentio
             ,
             quia
             aliter
             baptismi
             vis
             apprehendi
             non
             potest
             quàm
             si
             à
             gratuita
             Patris
             misericordia
             initium
             fiat
             ,
             qui
             nos
             per
             filium
             sibi
             reconciliat
             ,
             deinde
             in
             medium
             prodeat
             Christus
             ipse
             cum
             mortis
             suae
             sacrificio
             :
             Et
             tandem
             accedat
             etiā
             spiritus
             sanctus
             ,
             per
             quem
             nos
             abluit
             &
             regenerat
             ;
             Denique
             suorū
             omnium
             bonorum
             consortes
             faciat
             .
          
           It
           appeareth
           by
           comparing
           Mat.
           28.19
           .
           with
           Rom.
           6
           3.
           and
           1
           Cor.
           1.13
           ,
           14
           ,
           15
           &
           10.2
           .
           that
           to
           be
           baptized
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           is
           not
           only
           to
           be
           baptized
           by
           their
           Authority
           ,
           but
           also
           to
           be
           thus
           Initiated
           into
           the
           Relation
           which
           the
           Church
           standeth
           in
           to
           them
           ,
           and
           to
           be
           consecrated
           to
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           as
           
             Musculus
             ,
             Diodate
          
           ,
           the
           Assembly
           of
           Divines
           Annotations
           ,
           and
           the
           generality
           of
           Expositors
           do
           express
           .
           See
           Dr.
           Hammond
           Pract.
           Catech.
           l.
           6.
           
           §
           .
           2.
           
           And
           especially
           on
           Mat.
           28.19
           .
           Grotius
           at
           large
           ;
           and
           that
           it
           comprehendeth
           or
           presupposeth
           a
           Profession
           of
           believing
           in
           the
           Father
           ,
           Son
           &
           Holy
           Ghost
           .
           For
           no
           man
           can
           devote
           himself
           solemnly
           by
           our
           Ministry
           to
           the
           holy
           Trinity
           that
           doth
           not
           first
           Profess
           to
           believe
           in
           them
           .
           Therefore
           the
           Church
           ever
           taught
           the
           C●techu●●eni
           the
           Creed
           first
           in
           which
           they
           profess
           to
           believe
           in
           God
           the
           Father
           ,
           Son
           &
           Holy
           Ghost
           .
           And
           before
           they
           actually
           baptized
           them
           ,
           they
           asked
           them
           whether
           they
           believed
           
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ?
           To
           which
           they
           must
           answer
           affirmatively
           ,
           or
           not
           be
           baptized
           .
        
         
           And
           for
           the
           Minor
           ,
           that
           this
           believing
           in
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           is
           saving
           faith
           ,
           if
           sincerity
           done
           as
           it
           is
           professed
           ,
           is
           proved
           ,
           1.
           
           In
           that
           to
           believe
           
             in
             God
             ,
             in
             Christ
             ,
             in
             the
             Holy
             Ghost
             ,
          
           signifyeth
           not
           only
           the
           act
           of
           the
           understanding
           barely
           assenting
           ,
           but
           also
           the
           consent
           and
           Assiance
           of
           the
           Will.
           2.
           
           True
           saving
           faith
           is
           so
           expressed
           in
           Scripture
           :
           and
           the
           promise
           of
           eternal
           life
           is
           added
           to
           it
           ,
           Joh.
           14.1
           .
           
             Ye
             believe
             in
             God
             ,
             believe
             also
             in
             me
             .
          
           Joh.
           1.12
           .
           
             To
             as
             many
             as
             received
             him
             ,
             he
             gave
             power
             to
             become
             the
             sons
             of
             God
             ,
             even
             to
             them
             that
             believe
             in
             his
             name
          
           :
           where
           
             believing
             in
             his
             name
          
           is
           made
           equivalent
           with
           
             Receiving
             him
          
           ,
           and
           hath
           Adoption
           immediately
           annexed
           to
           it
           :
           And
           all
           that
           are
           baptized
           must
           first
           Profess
           to
           
             believe
             in
             his
             name
          
           ,
           and
           so
           
             receive
             him
          
           ,
           and
           not
           only
           promise
           to
           do
           it
           hereafter
           ,
           Joh.
           3.14
           15
           ,
           16.
           
           
             Whosoever
             believeth
             in
             him
             shall
             not
             perish
             ,
             but
             have
             eterna●
             life
             .
          
           But
           all
           that
           are
           Baptized
           ,
           must
           Profess
           
             to
             believe
             in
             him
          
           ,
           Joh.
           3.36
           .
           
             He
             that
             believeth
             on
             the
             son
             hath
             everlasting
             life
             ;
             and
             he
             that
             believeth
             not
             the
             son
             ,
             shall
             not
             see
             life
             ,
             but
             the
             wrath
             of
             God
             abideth
             on
             him
             .
          
           He
           that
           will
           distinguish
           now
           ,
           and
           say
           ,
           that
           it
           is
           not
           this
           believing
           on
           the
           Son
           here
           mentioned
           which
           must
           be
           Professed
           by
           all
           that
           will
           be
           baptized
           ,
           but
           another
           believing
           on
           him
           ,
           which
           leaveth
           him
           among
           those
           that
           
             shall
             not
             see
             life
             ,
             but
             the
             wrath
             of
             God
             abideth
             on
             him
             ,
          
           must
           prove
           and
           explain
           his
           distinction
           better
           then
           those
           that
           have
           undertaken
           it
           have
           done
           .
           Joh.
           5.24
           .
           [
           
             Verily
             ,
             verily
             I
             say
             unto
             you
             ,
             he
             that
             heareth
             my
             words
             ,
             and
             believeth
             on
             him
             that
             sent
             me
             ,
             hath
             everlasting
             life
             ,
             and
             shall
             not
             come
             into
             condemnation
             ,
          
           but
           
             is
             passed
             from
             death
             to
             life
             .
          
           ]
           If
           any
           words
           of
           Christ
           can
           put
           us
           out
           of
           doubt
           ,
           that
           believing
           in
           the
           Father
           and
           Son
           is
           saving
           faith
           ,
           these
           asseverations
           and
           plain
           expressions
           may
           do
           it
           ,
           especially
           ,
           being
           a
           thing
           so
           oft
           rehearsed
           .
           So
           Joh
           6.35
           .
           
             He
             that
             cometh
             to
             me
             shall
             never
             hunger
             ;
             and
             he
             that
             believeth
             on
             me
             shall
             never
             thirst
             ,
          
           Verse
           40.
           
           
             And
             this
             is
             the
             will
             of
             him
             that
             sent
             me
             ,
             that
             every
             one
             that
             seeth
             the
             Son
             and
             believeth
             on
             him
             ,
             may
             have
             everlasting
             life
             ,
             and
             I
             will
             raise
             him
             up
             at
             the
             last
             day
             .
          
           Ver.
           17.
           
           
             Verily
             verily
             I
             say
             unto
             you
             ,
             He
             that
             believeth
             on
             me
             hath
             everlasting
             life
             .
          
           So
           John
           7.38
           .
           and
           11.25
           ,
           26.
           and
           12.44
           ,
           46
           ,
           and
           14.12
           .
           Acts
           10.43
           .
           
             To
             him
             give
             all
             the
             Prophets
             witness
             ,
             that
             through
             his
             name
             whosoever
             
             believeth
             in
             him
             shall
             receive
             remission
             of
             sins
             ,
          
           Rom.
           3.20
           .
           
             That
             he
             might
             be
             just
             ,
             and
             the
             Justifier
             of
             him
             that
             believeth
             on
             Jesus
             ,
          
           [
           Rom.
           45.
           
           
             To
             him
             that
             work●th
             not
             ,
             but
             believeth
             on
             him
             that
             justifieth
             the
             ungodly
             ,
             his
             faith
             is
             counted
             for
             righteousness
             .
          
           ]
           Rom.
           9
           33.
           
           
             Whosoever
             believeth
             on
             him
             shall
             not
             be
             ashamed
             .
          
           So
           10
           ,
           11.
           1
           
           Pet.
           2.6
           .
           1
           Joh.
           5.10
           .
           Tit.
           3.8
           with
           many
           the
           like
           .
           From
           all
           which
           it
           is
           evident
           ,
           that
           
             Believing
             on
             or
             in
             God
             ,
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             ,
          
           is
           saving
           faith
           ,
           having
           more
           frequent
           and
           as
           express
           promises
           of
           life
           ,
           as
           anything
           whatsoever
           .
           And
           it
           is
           
             believing
             in
             God
             ,
             the
             Father
             ▪
             Son
             and
             holy
             Ghost
          
           :
           that
           we
           must
           profess
           in
           baptism
           .
        
         
           To
           this
           I
           suppose
           it
           will
           be
           answered
           (
           for
           I
           know
           not
           what
           else
           can
           )
           ,
           that
           there
           are
           two
           sorts
           of
           believing
           in
           or
           on
           God
           the
           Father
           ,
           Son
           and
           holy
           Ghost
           :
           and
           the
           Texts
           mentioned
           speak
           of
           one
           sort
           ,
           which
           is
           saving
           ,
           and
           that
           which
           we
           must
           necessarily
           profess
           in
           Baptism
           is
           another
           sort
           ,
           that
           is
           ,
           a
           faith
           not
           joyned
           with
           Charity
           ,
           or
           a
           meer
           dogmatical
           faith
           .
           To
           which
           I
           answer
           ,
           1.
           
           Let
           them
           that
           thus
           distinguish
           ,
           first
           clearly
           explain
           to
           us
           the
           branches
           of
           the
           distinction
           ,
           and
           shew
           us
           the
           difference
           between
           the
           two
           faiths
           ,
           and
           prove
           it
           from
           Scripture
           ,
           and
           then
           prove
           that
           it
           is
           the
           last
           only
           that
           must
           needs
           be
           professed
           in
           Baptism
           ;
           and
           then
           they
           have
           done
           somewhat
           .
           2.
           
           It
           will
           be
           found
           no
           ordinary
           thing
           for
           Scripture
           ,
           to
           call
           any
           common
           faith
           ,
           
             a
             believing
             on
             or
             in
             Christ.
          
           3.
           
           That
           faith
           which
           is
           said
           to
           be
           in
           the
           ungodly
           ,
           though
           in
           respect
           of
           
             sides
             in
             genere
          
           ,
           it
           be
           really
           faith
           ,
           yet
           in
           respect
           of
           
             sides
             evangelica
             in
             Christum
             Mediatorem
             ,
             in
             specie
             ,
          
           required
           in
           the
           Gospel
           ,
           it
           is
           but
           Equivocally
           called
           faith
           ,
           or
           because
           that
           term
           to
           Mr.
           Blake
           is
           so
           abominable
           ,
           let
           it
           be
           Analogically
           a
           while
           ,
           till
           I
           come
           to
           the
           proof
           ,
           that
           it
           is
           but
           equivocally
           such
           .
           The
           faith
           that
           God
           requireth
           and
           maketh
           his
           promises
           on
           ,
           is
           only
           the
           Faith
           called
           Justifying
           ,
           or
           Saving
           ;
           and
           the
           other
           is
           as
           a
           Mole
           to
           a
           Child
           ,
           or
           a
           Monster
           to
           a
           Man
           ,
           which
           is
           so
           far
           defective
           
             ex
             errore
             naturae
             ,
             non
             ex
             intentione
             generantis
             ,
          
           that
           it
           doth
           differ
           
             tota
             specie
          
           from
           a
           true
           man
           :
           and
           so
           doth
           this
           Faith
           differ
           
             in
             sp●cie
             morali
          
           from
           Evangelical
           Faith.
           4.
           
           When
           Faith
           is
           mentioned
           in
           a
           preceptive
           or
           promising
           way
           ,
           the
           nature
           of
           the
           thing
           and
           the
           course
           of
           Scripture
           sheweth
           ,
           that
           we
           must
           understand
           it
           of
           that
           faith
           which
           God
           owneth
           by
           precept
           or
           promise
           ,
           and
           not
           of
           that
           which
           is
           but
           Analogically
           called
           faith
           ,
           
           and
           
             ex
             errore
             credentis
          
           is
           so
           monstrous
           that
           God
           never
           owned
           such
           by
           precept
           or
           promise
           :
           I
           can
           find
           where
           this
           Monster
           is
           ascribed
           to
           many
           ,
           as
           to
           
             Simon
             Magus
          
           ,
           and
           others
           ;
           but
           let
           any
           shew
           us
           where
           it
           is
           
             in
             hac
             specie
          
           commanded
           by
           God
           ,
           or
           hath
           any
           Promise
           made
           to
           it
           ,
           in
           his
           word
           .
           5.
           
           However
           ,
           it
           will
           not
           I
           hope
           be
           denied
           ,
           but
           that
           saving
           faith
           is
           the
           
             famosius
             analogatum
             vel
             significatum
          
           ,
           and
           therefore
           the
           
             Analogum
             per
             se
             positum
          
           ,
           must
           be
           understood
           of
           it
           ,
           and
           not
           of
           the
           Analogical
           Monstrous
           faith
           .
           And
           therefore
           when
           in
           baptism
           we
           must
           profess
           ●o
           Believe
           in
           the
           Father
           ,
           Son
           and
           holy-Ghost
           it
           must
           be
           understood
           of
           saving
           belief
           ,
           till
           we
           have
           a
           limiting
           Exposition
           proved
           .
           6.
           
           Yea
           further
           ,
           the
           nature
           of
           the
           Ordinance
           commandeth
           us
           this
           exposition
           :
           For
           when
           God
           hath
           so
           frequently
           promised
           pardon
           to
           believers
           in
           or
           on
           Christ
           ,
           and
           then
           ordained
           baptism
           to
           be
           the
           seal
           of
           this
           promise
           ,
           and
           required
           that
           the
           person
           to
           be
           baptized
           ,
           profess
           to
           believe
           in
           Christ
           ,
           it
           plainly
           followeth
           ,
           that
           we
           must
           understand
           him
           to
           speak
           of
           the
           same
           faith
           in
           the
           promise
           ,
           and
           about
           the
           seal
           ,
           and
           not
           of
           divers
           sorts
           ,
           unless
           he
           had
           so
           declared
           himself
           ,
           which
           he
           no
           where
           hath
           done
           .
        
         
           2.
           
           For
           the
           further
           proof
           of
           the
           Minor
           ,
           I
           add
           that
           the
           same
           faith
           that
           is
           mentioned
           in
           the
           ordinary
           Creed
           of
           the
           Church
           ,
           i●
           meant
           in
           the
           baptismal
           profession
           ,
           and
           to
           be
           required
           before
           baptism
           :
           this
           will
           be
           confessed
           ,
           1.
           because
           the
           Creed
           it self
           hath
           been
           this
           1300
           years
           at
           least
           profess'd
           before
           baptism
           .
           2.
           because
           the
           Creed
           it self
           is
           but
           the
           3.
           fundamental
           baptismal
           Articles
           mentioned
           Mat.
           28.19
           .
           enlarged
           and
           explained
           on
           subsequent
           occasions
           (
           as
           Sandford
           &
           
             Parker
             de
             descenju
          
           ,
           have
           learnedly
           and
           largely
           proved
           ,
           and
           Grotius
           in
           Mat.
           28.19
           .
           proves
           out
           of
           
             Tertullian
             ,
             &c.
          
           that
           the
           creed
           was
           not
           then
           in
           the
           form
           of
           words
           as
           now
           ,
           though
           the
           same
           doctrine
           was
           used
           in
           other
           words
           to
           the
           same
           uses
           .
           But
           (
           I
           assume
           )
           it
           is
           saving
           faith
           that
           is
           meant
           in
           the
           common
           Creed
           by
           the
           phrases
           of
           believing
           
             in
             God
             the
             Father
          
           &
           
             in
             Jesus
             Christ
          
           ,
           &
           
             in
             the
             holy
             Ghost
          
           .
           This
           our
           divines
           do
           so
           copiously
           prove
           against
           the
           Papists
           ,
           that
           with
           most
           Protestants
           I
           may
           take
           it
           for
           granted
           .
        
         
           Saith
           Mr.
           Perkins
           on
           the
           Creed
           ,
           Pag.
           128.
           
           [
           
             To
             believe
             is
             one
             thing
             ,
             and
             to
             believe
             in
             this
             or
             that
             ,
             is
             another
             thing
             ,
             and
             is
             contains
             in
             it
             three
             Points
             or
             Actions
             of
             a
             Believer
             .
          
           1.
           
           
             To
             know
             a
             thing
          
           .
           2.
           
             to
             acknowledge
             the
             same
          
           .
           3.
           
           
             To
             put
             trust
             and
             confidence
             in
             it
             .
             And
             in
             
             this
             order
             must
             these
             three
             actions
             of
             faith
             be
             applied
             to
             every
             Article
             following
             ,
             which
             concerns
             any
             of
             the
             persons
             in
             the
             Trinity
             .
             And
             this
             must
             be
             marked
             as
             a
             matter
             of
             speceal
             moment
             .
             For
             alwayes
             by
             adding
             them
             to
             the
             words
             following
             ,
             we
             do
             apply
             the
             Article
             to
             our selves
             ,
             in
             a
             very
             comfortable
             manner
             .
             As
             ,
          
           I
           
             believe
             in
             the
             Father
             ;
             and
             do
             believe
             that
             he
             is
             my
             father
             ,
             and
             therefore
             I
             put
             my
             whole
             trust
             in
             him
             :
             and
             so
             of
             the
             rest
             .
          
           ]
           So
           far
           Perkins
           .
        
         
           And
           it
           's
           worthy
           to
           be
           observed
           which
           
             Peter
             Martyr
          
           saith
           
             Loc.
             Commun
          
           .
           Ch.
           2.
           
             in
             expofit
             .
             Symboli
          
           ,
           pag.
           421.
           ]
           
             Age
             ,
             sigillatim
             videamus
             ,
             quid
             propriè
             hoc
             sibi
             velit
             ,
             Credo
             in
             Deū
             —
             eū
             esse
             agnoscendum
             uti
             Deū
          
           i.
           e.
           
             Deum
             esse
             aeternū
             —
             bonū
             ex
             quo
             bonū
             aliud
             quodvis
             oritur
             :
             Vnde
             ,
             patet
             eum
             ,
             qui
             quippiam
             tanti
             aut
             pluris
             faciat
             quàm
             Deum
             ipsum
             ,
             dicere
             verè
             non
             posse
             ,
             Credo
             in
             Deum
             .
             Si
             enim
             eum
             ut
             summum
             bonū
             agnoscat
             ,
             nihil
             ei
             unquam
             anteposueris
             .
             Neque
             etiam
             is
             hoc
             rectè
             credat
             ,
             qui
             usquam
             alibi
             spem
             suam
             collocet
             :
             quum
             spes
             non
             sit
             nisi
             boni
             cujusdam
             ;
             si
             ergò
             Deus
             sit
             bonum
             unde
             quodvis
             bonum
             defluat
             ,
             quicunque
             aliunde
             boni
             quidp●am
             expectârit
             ,
             in
             eum
             verè
             non
             crediderit
             .
             Praeterea
             qui
             bona
             quibus
             fruuntur
             ,
             suae
             justitiae
             ,
             industriae
             ,
             factis
             ▪
             sibi
             denique
             ipsis
             accepta
             ferunt
             ,
             sensum
             verúmque
             (
             ut
             sic
             dicam
             )
             gustum
             hujus
             primae
             nostrae
             sidei
             capitis
             non
             habent
             —
             proculdubio
             ejusmodi
             homines
             non
             Deum
             propriè
             ,
             sed
             Dei
             loco
             phantasmata
             &
             sui
             cerebri
             inventa
             colunt
             .
             Res
             (
             mihi
             crede
             )
             maximi
             momenti
             est
             verum
             Deum
             modo
             suo
             habere
             .
          
           ]
        
         
           Ursine
           (
           &
           Paraeus
           )
           
             Chatech
             .
             Q.
          
           ●6
           .
           p.
           140
           ,
           141.
           
           [
           
             Diff●runt
             Credo
             Deum
             ,
             &
             Credo
             in
             Deum
             :
             Illud
             declarat
             fidem
             historiae
             ,
             hoc
             fiduciam
             .
             Nam
             credo
             Deum
             est
             credo
             quòd
             sit
             Deus
             ,
             &
             quòd
             sit
             talis
             ,
             qualē
             se
             in
             verbo
             patefecit
             ,
          
           viz
           
             &c.
             
             Credo
             in
             deū
             ,
             est
             credo
             quòd
             mihi
             sit
             Deus
             ;
             hoc
             est
             ,
             quod
             quicquid
             est
             &
             habet
             ,
             sit
             &
             habeat
             ad
             meam
             salutem
             .
          
           Et
           p.
           360.
           
           
             Credere
             in
             Deū
             ,
             non
             est
             tantū
             Deum
             agnoscere
             ,
             sed
             etiam
             in
             Deo
             fiduciam
             habere
             .
             Alinqui
             etiam
             Diabolus
             habet
             Notitiam
             Dei
             &
             promissionum
             ejus
             :
             sed
             non
             habet
             fiduciam
             :
             Ideò
             Notitia
             ejus
             non
             est
             fides
             Justificans
             ,
             sed
             Historica
             .
          
           And
           p.
           191.
           
           
             Quid
             est
             Credo
             in
             Jesum
             silium
             Dei
             unigenitum
             ?
             Resp.
             Credo
             Jesū
             esse
             silium
             Dei
             —
             sed
             hoc
             non
             est
             satìs
             ,
             nam
             etiam
             Di●boli
             hoc
             credunt
             —
             Itaque
             addendū
             .
          
           2.
           
           
             Credo
             mihi
             ,
             hoc
             est
             ,
             in
             meam
             salutē
             eum
             esse
             filiū
             Dei.
          
           p.
           213
           
             Credere
             in
             Christū
             Dominū
             nostrū
             ;
             hoc
             est
             ita
             crede
             Christū
             Dominū
             nostrum
             ,
             ut
             in
             eo
             fiduciam
             collocemus
             .
             Cum
             
             igitur
             dicimus
             nos
             credere
             in
             Dominum
             nostrum
             ,
             credimus
             —
             Filium
             Dei
             mihi
             quoque
             esse
             Dominum
             ,
             &
             me
             quoque
             esse
             ejus
             subditum
          
           h.
           e.
           
             me
             quoque
             ejus
             sanguine
             esse
             redemptum
             &
             servari
             perpetuò
             ,
             ac
             proinde
             me
             obligatum
             ei
             esse
             ad
             gratitudinem
             ;
             Dominium
             ejus
             mihi
             esse
             salutare
             ;
             me
             servari
             ab
             eo
             tanquam
             possessionem
             charissimam
          
           —
           Pag.
           229.
           
           
             Quid
             est
             credere
             in
             Christum
             crucifixum
             ?
             est
             credere
             Christum
             pro
             me
             factum
             esse
             maledictioni
             obnoxium
             ,
             ut
             me
             ab
             ea
             liberaret
             .
          
           So
           Pag.
           240.
           to
           the
           Question
           ,
           
             Quid
             est
             credere
             in
             Christum
             mortuum●
          
           he
           gives
           more
           largely
           the
           like
           Answer
           .
           And
           Pag
           268.
           he
           gives
           the
           like
           answer
           to
           the
           Question
           ,
           
             Quid
             est
             credere
             in
             Jesum
             Cristum
             ,
             qui
             ascendit
             in
             coelum
             ?
          
           ]
           I
           am
           loth
           to
           weary
           my self
           &
           others
           with
           citing
           Testimonies
           in
           a
           known
           case
           .
           It
           s
           well
           known
           that
           this
           or
           to
           this
           purpose
           is
           the
           common
           Exposition
           of
           the
           Protestants
           of
           the
           Creed
           and
           Baptismal
           Profession
           ,
           and
           that
           they
           maintain
           it
           against
           the
           Papists
           ,
           to
           be
           true
           saving
           faith
           that
           is
           meant
           in
           the
           words
           ,
           (
           I
           believe
           in
           God
           the
           Father
           ,
           in
           Jesus
           Christ
           ,
           in
           the
           holy
           Ghost
           )
           I
           doubt
           not
           to
           cite
           forty
           &
           forty
           more
           to
           prove
           this
           ▪
           when
           any
           shall
           shew
           me
           that
           it
           will
           be
           worth
           the
           labor
           .
           Yet
           I
           must
           say
           ,
           that
           I
           approve
           not
           fully
           of
           some
           of
           their
           descriptions
           of
           justifying
           or
           saving
           faith
           which
           they
           hereupon
           give
           in
           :
           but
           yet
           they
           truly
           maintain
           that
           it
           meaneth
           saving
           faith
           I
           believe
           ;
           and
           if
           they
           had
           but
           put
           the
           Wills
           Consent
           to
           the
           severall
           Articles
           and
           Relations
           and
           works
           of
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           our
           Affiance
           instead
           of
           a
           perswasion
           that
           they
           are
           ours
           &c.
           
           I
           should
           have
           yielded
           to
           their
           descriptions
           .
           I
           conclude
           then
           ,
           that
           believing
           in
           or
           on
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           is
           an
           Act
           of
           the
           Will
           ,
           as
           well
           as
           of
           the
           Understanding
           ,
           and
           is
           
             saving
             faith
          
           :
           And
           therefore
           all
           that
           profess
           this
           ,
           profess
           saving
           faith
           :
           But
           all
           that
           will
           be
           baptized
           ,
           must
           profess
           this
           ,
           therefore
           .
        
         
           3.
           
           It
           is
           agreed
           by
           all
           Divines
           that
           I
           know
           ,
           Protestants
           and
           Papists
           ,
           that
           to
           believe
           in
           the
           Trinity
           ,
           is
           not
           only
           to
           believe
           in
           Gods
           Essence
           ,
           or
           the
           three
           Persons
           ,
           but
           also
           the
           Relations
           and
           great
           operations
           of
           each
           person
           for
           us
           :
           As
           to
           believe
           in
           God
           the
           Father
           ,
           is
           to
           believe
           in
           him
           as
           our
           Creator
           and
           Soveraign
           Lord
           and
           chief
           Good.
           To
           believe
           in
           Jesus
           Christ
           ,
           Is
           to
           believe
           in
           him
           as
           Redeemer
           and
           Saviour
           .
           To
           believe
           in
           the
           Holy
           Ghost
           ,
           is
           to
           believe
           in
           him
           as
           a
           Sanctifier
           (
           and
           as
           the
           great
           Witness
           and
           Agent
           
           of
           Christ.
           )
           Now
           it
           is
           most
           certain
           ,
           that
           to
           Profess
           ,
           Assent
           and
           consent
           that
           God
           be
           my
           God
           ,
           Christ
           my
           Saviour
           ,
           the
           Holy
           Ghost
           my
           Sanctifier
           ,
           is
           to
           profess
           Saving
           Faith.
           And
           bare
           Assent
           is
           not
           meant
           in
           the
           words
           [
           believing
           in
           or
           on
           God
           ]
           as
           is
           proved
           by
           our
           Divines
           at
           large
           .
           And
           if
           present
           consent
           be
           exprest
           ,
           saving
           Faith
           is
           exprest
           ;
           for
           no
           wicked
           man
           can
           truly
           consent
           that
           God
           shall
           be
           his
           God
           and
           chief
           good
           ,
           and
           Christ
           his
           Saviour
           to
           save
           him
           from
           sin
           it self
           ,
           as
           well
           as
           from
           punishment
           ,
           and
           the
           Holy
           Ghost
           his
           Sanctifier
           .
           I
           may
           truly
           say
           (
           according
           to
           that
           of
           
             Peter
             Martyr
          
           ,
           before
           cited
           )
           that
           never
           any
           but
           a
           true
           believer
           that
           had
           Justifying
           Faith
           ,
           did
           truly
           say
           ,
           
             I
             believe
             in
             God
          
           ;
           but
           speak
           falsly
           in
           so
           saying
           .
           To
           take
           God
           for
           his
           God
           ,
           is
           a
           thing
           that
           
             no
             man
             can
             truly
             do
             ,
             but
             those
             that
             are
             called
             effectually
             by
             his
             Saving
             Grace
             .
          
        
         
           Argum.
           3.
           
           The
           foregoing
           Argument
           was
           taken
           from
           the
           prerequisite
           Profession
           ;
           the
           next
           shall
           be
           taken
           from
           the
           very
           work
           it self
           ,
           viz.
           the
           Presenting
           and
           offering
           our selves
           to
           be
           baptized
           ,
           and
           willingly
           receiving
           baptism
           :
           Thus
           ,
        
         
           
             If
             it
             be
             the
             very
             Nature
             or
             appointed
             Vse
             of
             the
             external
             part
             of
             Baptism
             it self
          
           (
           yea
           ,
           essential
           to
           it
           )
           
             to
             signifie
             and
             profes●
          
           (
           among
           other
           things
           )
           
             the
             saving
             faith
             and
             Repentance
             of
             the
             Baptized
          
           (
           being
           at
           age
           ;
           )
           
             then
             true
             Baptism
             cannot
             go
             without
             such
             a
             Profession
             .
             But
             the
             former
             is
             true
          
           :
           Ergo
           ,
           
             so
             is
             the
             later
          
           .
        
         
           The
           Antecedent
           (
           which
           only
           requireth
           proof
           )
           I
           prove
           thus
           :
           1.
           
           It
           is
           of
           the
           Instituted
           Nature
           of
           Baptism
           to
           be
           in
           general
           ,
           a
           Professing
           sign
           ,
           as
           well
           as
           an
           Engaging
           sign
           
             de
             futuro
          
           :
           this
           I
           promise
           ,
           as
           granted
           by
           all
           Christians
           that
           I
           know
           of
           ,
           that
           have
           written
           of
           Baptism
           .
           And
           then
           let
           us
           consider
           of
           the
           several
           parts
           of
           the
           sign
           or
           external
           Ordinance
           ,
           with
           the
           signification
           of
           each
           .
           That
           it
           is
           essential
           to
           it
           to
           be
           significant
           ,
           and
           Obligatory
           on
           our
           part
           ,
           as
           well
           as
           on
           Gods
           part
           ,
           is
           commonly
           confessed
           .
           And
           1.
           
           The
           Minister
           doth
           baptize
           him
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ;
           and
           the
           party
           doth
           (
           by
           himself
           or
           Parent
           )
           consent
           thereto
           ;
           1.
           
           Voluntarily
           offering
           himself
           to
           be
           so
           baptized
           ;
           and
           then
           2.
           
           Voluntarily
           Receiving
           that
           Baptism
           .
           And
           his
           offer
           of
           himself
           hereto
           ,
           goeth
           before
           the
           Ministers
           baptizing
           him
           ;
           and
           his
           Reception
           of
           that
           Baptism
           is
           Essential
           to
           it
           :
           so
           that
           Baptism
           essentially
           containeth
           
           on
           his
           part
           a
           Signal
           Profession
           of
           consent
           to
           that
           which
           is
           meant
           in
           the
           form
           used
           by
           the
           Minister
           [
           
             I
             baptize
             thee
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             :
          
           ]
           And
           that
           is
           ,
           that
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           be
           mine
           ,
           and
           I
           be
           theirs
           ,
           in
           the
           Relations
           in
           which
           they
           are
           offered
           in
           the
           Gospel
           to
           Mankind
           :
           For
           all
           confess
           that
           it
           is
           a
           Covenant
           that
           is
           here
           Sealed
           ,
           and
           so
           a
           mutual
           consent
           which
           the
           Signs
           are
           Instituted
           by
           Christ
           to
           signifie
           .
           Christ
           offereth
           himself
           to
           be
           Related
           to
           me
           ,
           as
           my
           Jesus
           Christ
           ;
           and
           by
           offering
           my self
           to
           Baptism
           .
           and
           by
           voluntarily
           receiving
           it
           ,
           I
           do
           actually
           profess
           my
           Acceptance
           of
           his
           Offer
           ,
           that
           is
           ,
           of
           himself
           so
           offered
           .
           God
           the
           Father
           offereth
           himself
           to
           be
           my
           God
           reconciled
           in
           Christ
           ,
           and
           so
           my
           chief
           good
           ;
           and
           by
           voluntary
           receiving
           Baptism
           ,
           I
           do
           signally
           profess
           my
           Acceptance
           of
           him
           so
           offered
           .
           The
           Holy
           Ghost
           is
           offered
           to
           be
           my
           Sanctifier
           and
           Guide
           ;
           and
           by
           voluntary
           Reception
           of
           baptism
           into
           his
           Name
           ,
           I
           do
           signally
           profess
           my
           Acceptance
           of
           him
           so
           offered
           (
           Of
           all
           which
           I
           shall
           say
           more
           anon
           :
           )
           And
           if
           this
           be
           not
           the
           Faith
           which
           is
           Justifying
           and
           saving
           ,
           then
           I
           know
           not
           what
           is
           ;
           yea
           ,
           I
           may
           boldly
           say
           ,
           then
           there
           is
           none
           such
           :
           so
           that
           it
           it
           a
           most
           clear
           case
           ,
           that
           baptism
           as
           baptism
           ,
           according
           to
           it
           s
           Instituted
           Nature
           and
           use
           ,
           doth
           contain
           the
           Persons
           actual
           signal
           Profession
           of
           present
           Assent
           to
           the
           truth
           of
           the
           Gospel
           ,
           and
           Acceptance
           of
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           as
           therein
           offered
           .
           And
           it
           containeth
           (
           as
           our
           Divines
           commonly
           maintain
           )
           an
           actual
           signal
           Profession
           that
           we
           there
           presently
           consecrate
           ,
           or
           Devote
           ,
           or
           Dedicate
           our selves
           to
           God
           ,
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           in
           the
           foresaid
           Relations
           .
        
         
           2.
           
           Another
           part
           of
           Baptism
           ,
           is
           ,
           the
           Ministers
           washing
           the
           Person
           ,
           and
           the
           Person
           first
           offering
           himself
           to
           be
           washed
           ,
           and
           after
           actually
           receiving
           it
           ,
           doth
           thereby
           signally
           profess
           his
           consent
           .
           Now
           this
           washing
           doth
           essentially
           signifie
           our
           washing
           from
           our
           former
           filth
           of
           sin
           ,
           together
           with
           the
           guilt
           ;
           
             our
             putting
             off
             the
             old
             man
             which
             is
             corrupt
             ,
             accord●ng
             to
             the
             deceitful
             lusts
             of
             the
             flesh
             .
          
           He
           that
           signally
           professeth
           his
           present
           Consent
           to
           be
           washed
           by
           the
           blood
           of
           Christ
           from
           his
           former
           filthiness
           and
           guilt
           ,
           and
           to
           lay
           by
           the
           filthiness
           of
           Flesh
           and
           Spirit
           ,
           doth
           
             eo
             nomine
          
           profess
           saving
           faith
           and
           Repentance
           ;
           But
           all
           
           that
           are
           baptized
           with
           the
           baptism
           of
           Christs
           Institution
           ,
           do
           by
           the
           very
           voluntary
           Reception
           of
           Baptism
           ,
           so
           profess
           ;
           therefore
           they
           do
           thereby
           profess
           saving
           Faith
           and
           Repentance
           .
        
         
           3.
           
           
             Quo
             ad
             modum
          
           ;
           It
           s
           commonly
           confessed
           by
           us
           to
           the
           Anabaptists
           (
           as
           our
           Commentators
           declare
           )
           that
           in
           the
           Apostles
           times
           the
           Baptized
           were
           dipped
           over
           head
           in
           the
           water
           ,
           and
           that
           this
           signified
           their
           Profession
           ,
           both
           of
           believing
           the
           Burial
           and
           Resurrection
           of
           Christ
           ;
           and
           of
           their
           own
           present
           renouncing
           the
           World
           and
           Flesh
           ,
           or
           dying
           to
           sin
           and
           living
           to
           Christ
           ,
           or
           rising
           again
           to
           newness
           of
           Life
           ,
           or
           being
           buried
           and
           risen
           again
           with
           Christ
           ,
           as
           the
           Apostle
           expoundeth
           in
           the
           fore-cited
           Texts
           ,
           of
           Col.
           3.
           
           &
           Rom.
           6.
           
           And
           though
           (
           as
           is
           before
           said
           )
           we
           have
           thought
           it
           lawful
           to
           disuse
           the
           manner
           of
           Dipping
           ,
           and
           to
           use
           less
           water
           ,
           yet
           we
           presume
           not
           to
           change
           the
           use
           and
           signification
           of
           it
           ;
           so
           then
           ,
           He
           that
           signally
           professeth
           to
           dye
           and
           rise
           again
           in
           baptism
           with
           Christ
           ,
           doth
           signally
           profess
           Saving
           Faith
           and
           Repentance
           .
           But
           this
           do
           all
           that
           are
           baptized
           according
           to
           the
           Apostolical
           practice
           :
           therefore
           ,
           &c.
           
        
         
           
             Object
             .
             about
             Nullity
          
           .
           But
           it
           will
           be
           objected
           ,
           that
           this
           Argument
           goeth
           so
           high
           ,
           that
           it
           will
           prove
           that
           all
           mens
           baptism
           is
           a
           Nullity
           ,
           who
           do
           not
           profess
           Saving
           Faith
           and
           Repentance
           ,
           and
           so
           that
           they
           must
           be
           baptized
           again
           .
        
         
           Answ.
           1.
           
           This
           concerneth
           the
           Opponents
           to
           answer
           ,
           more
           than
           me
           .
        
         
           2.
           
           There
           are
           no
           such
           persons
           ,
           that
           I
           know
           of
           ,
           and
           therefore
           they
           are
           not
           to
           be
           re-baptized
           .
           We
           distinguish
           between
           the
           secret
           Intention
           of
           Professing
           and
           the
           signal
           Interpretative
           Professing
           ,
           which
           the
           Church
           is
           bound
           to
           take
           as
           really
           intended
           :
           And
           so
           I
           say
           ,
           that
           when
           Christ
           hath
           Instituted
           baptism
           for
           such
           a
           signification
           ,
           if
           any
           man
           seek
           and
           receive
           that
           baptism
           ,
           he
           doth
           thereby
           Interpretatively
           profess
           to
           seek
           and
           receive
           it
           as
           such
           ,
           to
           the
           use
           and
           Ends
           to
           which
           it
           was
           Instituted
           :
           seeing
           then
           all
           the
           baptized
           do
           apparently
           (
           as
           far
           as
           the
           Church
           can
           judge
           )
           profess
           Saving
           Faith
           and
           Repentance
           ,
           even
           by
           receiving
           baptism
           ,
           there
           is
           no
           room
           for
           the
           conclusion
           of
           this
           Objection
           .
           When
           they
           bring
           us
           forth
           one
           baptized
           Person
           ,
           who
           did
           not
           make
           such
           a
           signal
           Profession
           then
           we
           shall
           give
           them
           a
           further
           answer
           .
        
         
           3.
           
           If
           they
           did
           by
           word
           of
           mouth
           say
           ,
           that
           they
           believe
           with
           a
           
           saving
           Faith
           ,
           these
           words
           are
           but
           signs
           of
           their
           minds
           ;
           and
           whether
           counterfeit
           or
           not
           ,
           the
           Church
           cannot
           tell
           .
           And
           the
           same
           may
           be
           said
           of
           the
           Baptismal
           Action
           and
           Reception
           .
        
         
           4.
           
           Therefore
           the
           Church
           must
           not
           take
           the
           external
           Sacrament
           for
           a
           Nullity
           ,
           every
           time
           a
           mans
           secret
           Intentions
           agree
           not
           with
           his
           signal
           Profession
           ;
           for
           then
           we
           should
           not
           know
           whether
           ever
           we
           baptize
           any
           one
           .
           But
           when
           it
           is
           discovered
           after
           ,
           that
           he
           had
           other
           Intentions
           ,
           that
           which
           was
           wanting
           must
           be
           yet
           done
           ,
           (
           viz.
           his
           sincere
           Intentions
           ,
           or
           saving
           faith
           )
           and
           not
           that
           which
           was
           not
           wanting
           be
           done
           again
           ,
           viz.
           The
           external
           Administration
           and
           Reception
           of
           Baptism
           .
        
         
           5.
           
           It
           is
           confessed
           to
           be
           essential
           to
           the
           Sacrament
           ,
           that
           the
           Receiving
           of
           the
           washing
           by
           Water
           ,
           doth
           signifie
           the
           receiving
           of
           the
           souls
           washing
           by
           the
           Blood
           of
           Christ.
           Now
           suppose
           I
           can
           prove
           it
           of
           abundance
           of
           Parents
           ,
           that
           when
           they
           presented
           their
           Children
           to
           Baptism
           ,
           they
           did
           not
           understand
           that
           the
           water
           signified
           the
           blood
           of
           Christ
           ,
           or
           the
           washing
           our
           cleansing
           by
           it
           from
           sin
           ,
           and
           therefore
           had
           no
           such
           Intention
           in
           Baptism
           ;
           would
           the
           Opponents
           baptize
           all
           these
           again
           ?
           Let
           them
           answer
           this
           for
           themselves
           ,
           and
           they
           shall
           answer
           for
           us
           ?
           Or
           if
           the
           Case
           of
           Infant-baptism
           be
           quarrelled
           at
           ,
           let
           them
           suppose
           that
           it
           were
           the
           Person
           himself
           that
           had
           been
           so
           baptized
           ;
           though
           I
           am
           satisfied
           ,
           that
           its
           all
           one
           .
        
         
           Argum.
           4.
           
           If
           we
           must
           baptize
           none
           that
           profess
           not
           their
           Consent
           to
           enter
           themselves
           presently
           into
           the
           Covenant
           of
           Grace
           ,
           with
           God
           in
           Christ
           ,
           then
           we
           must
           baptize
           none
           that
           profess
           not
           saving
           faith
           .
           But
           the
           former
           is
           true
           ;
           therefore
           &c.
           
        
         
           Also
           ,
           if
           the
           very
           Reception
           of
           Baptism
           be
           a
           Profession
           of
           present
           entering
           into
           the
           Gospel-covenant
           with
           Christ
           ,
           then
           is
           it
           a
           Profession
           of
           saving
           faith
           .
           But
           so
           it
           is
           ;
           therefore
           ,
           &c.
           
        
         
           This
           Argument
           was
           implyed
           in
           the
           former
           :
           but
           the
           Medium
           that
           I
           now
           use
           ,
           is
           ,
           the
           Identity
           of
           this
           covenanting
           and
           the
           profession
           of
           saving
           Faith
           ,
           supposing
           the
           Identity
           of
           Heart-covenanting
           and
           saving
           faith
           it self
           .
        
         
           The
           Antecedent
           I
           think
           will
           be
           granted
           by
           many
           of
           the
           Papists
           ,
           and
           it
           is
           the
           common
           doctrine
           of
           the
           Protestants
           ;
           and
           therefore
           ,
           as
           to
           them
           ,
           I
           need
           not
           prove
           it
           ;
           I
           confess
           ,
           some
           of
           
           the
           Anabaptists
           ,
           and
           some
           few
           others
           ,
           do
           question
           whether
           Baptism
           be
           a
           Seal
           of
           the
           covenant
           of
           Grace
           :
           But
           the
           quarrel
           is
           mostly
           ,
           if
           not
           only
           ,
           about
           the
           bare
           word
           [
           Seal
           ]
           ;
           for
           they
           confess
           that
           in
           sense
           ,
           which
           we
           mean
           by
           sealing
           ,
           and
           particularly
           ,
           they
           confess
           that
           we
           do
           in
           Baptism
           enter
           into
           the
           covenant
           of
           God
           ,
           and
           that
           it
           is
           a
           professing
           and
           engaging
           sign
           on
           our
           part
           ,
           as
           well
           as
           an
           exhibiting
           ,
           notifying
           ,
           confirming
           sign
           on
           Gods
           part
           .
        
         
           The
           consequence
           is
           thus
           proved
           :
           He
           that
           doth
           
             ore
             tenus
          
           ,
           or
           by
           profession
           ,
           enter
           into
           the
           covenant
           of
           God
           ,
           doth
           profess
           saving
           faith
           ;
           therefore
           if
           we
           must
           not
           baptize
           them
           without
           a
           professed
           entering
           into
           covenant
           ,
           then
           nether
           must
           we
           baptize
           them
           without
           a
           profession
           of
           saving
           Faith.
           Only
           the
           Antecedent
           requireth
           proof
           :
           And
           if
           I
           prove
           either
           the
           Identity
           of
           profest
           covenanting
           and
           profest
           true
           believing
           ,
           or
           else
           the
           inseparableness
           of
           them
           ,
           I
           prove
           the
           Antecedent
           .
           But
           I
           shall
           prove
           the
           Identity
           or
           the
           inseparability
           ;
           yea
           ,
           I
           doubt
           not
           of
           the
           first
           ,
           which
           is
           the
           most
           full
           proof
           .
           And
           here
           we
           must
           first
           consider
           what
           the
           Covenant
           is
           we
           are
           to
           enter
           .
           1.
           
           And
           it
           is
           confest
           it
           is
           the
           covenant
           of
           Grace
           ,
           and
           that
           there
           is
           but
           one
           covenant
           of
           Grace
           :
           This
           Mr.
           Blake
           aknowledgeth
           ,
           for
           all
           the
           mention
           of
           an
           outward
           covenant
           .
           2.
           
           It
           is
           also
           a
           confessed
           thing
           on
           all
           hands
           ,
           that
           it
           is
           God
           that
           is
           the
           first
           Author
           and
           Offerer
           of
           the
           covenant
           ;
           that
           it
           is
           he
           that
           redeemed
           us
           ,
           who
           made
           the
           promise
           or
           covenant
           of
           Grace
           upon
           the
           ground
           of
           Redemption
           :
           and
           that
           this
           is
           frequently
           called
           a
           covenant
           in
           Scripture
           ,
           as
           it
           is
           a
           divine
           Law
           or
           constitution
           ,
           without
           respect
           to
           mans
           consent
           ,
           (
           as
           Grotius
           hath
           proved
           in
           the
           preface
           to
           his
           Annotations
           on
           the
           Evangelists
           )
           .
           Much
           more
           (
           out
           of
           doubt
           )
           it
           is
           ,
           that
           it
           is
           called
           a
           covenant
           before
           man
           consenteth
           ,
           as
           it
           is
           a
           covenant
           offered
           ,
           and
           not
           yet
           mutually
           entered
           .
           In
           the
           former
           sense
           the
           word
           is
           taken
           properly
           ,
           but
           in
           another
           sense
           ,
           and
           for
           another
           thing
           then
           in
           the
           later
           .
           But
           in
           the
           later
           it
           is
           taken
           Tropically
           ,
           viz.
           Synecdochically
           ,
           it
           being
           but
           a
           covenant
           drawn
           up
           and
           consented
           to
           by
           God
           conditionally
           ,
           and
           offered
           to
           us
           for
           our
           consent
           .
           3.
           
           It
           is
           this
           same
           Covenant
           that
           is
           offered
           to
           us
           ,
           and
           not
           another
           ,
           that
           we
           are
           called
           to
           consent
           to
           or
           enter
           in
           .
           And
           we
           cannot
           be
           truly
           said
           to
           enter
           into
           the
           covenant
           
           of
           God
           ,
           if
           we
           make
           a
           new
           one
           of
           our
           own
           ,
           and
           lay
           by
           his
           ;
           for
           that
           's
           none
           of
           the
           Covenant
           of
           God
           :
           he
           never
           offered
           it
           ,
           nor
           will
           he
           ever
           enter
           it
           .
           4.
           
           It
           is
           confessed
           by
           all
           ,
           that
           there
           is
           an
           internal
           covenanting
           with
           God
           by
           the
           heart
           ,
           and
           an
           External
           covenanting
           ,
           or
           engaging
           our selves
           by
           words
           or
           other
           outward
           signs
           ;
           and
           that
           this
           last
           is
           the
           Profession
           of
           the
           former
           .
           5.
           
           And
           it
           is
           confessed
           by
           all
           the
           world
           ,
           that
           internal
           Covenanting
           is
           an
           Act
           of
           the
           Will
           ,
           and
           never
           of
           the
           understanding
           only
           or
           chiefly
           .
           6.
           
           And
           this
           Act
           of
           the
           Will
           is
           commonly
           by
           the
           custom
           of
           Nations
           called
           [
           consent
           ]
           :
           so
           that
           consenting
           to
           Gods
           
             offered
             Covenant
          
           ,
           is
           the
           very
           formal
           Act
           or
           our
           Internal
           covenanting
           with
           him
           ;
           and
           professing
           this
           consent
           ,
           is
           the
           Signal
           or
           External
           Covenanting
           with
           him
           .
           7.
           
           We
           are
           I
           hope
           agreed
           what
           the
           Covenant
           of
           Grace
           is
           ,
           as
           offered
           on
           Gods
           part
           (
           or
           else
           its
           great
           pity
           )
           viz.
           that
           on
           the
           Title
           of
           Creation
           first
           ,
           and
           Redemption
           after
           ,
           we
           being
           absolutely
           his
           own
           ,
           it
           is
           offered
           to
           us
           ,
           that
           God
           will
           be
           our
           God
           (
           our
           chief
           Good
           and
           Reconciled
           Father
           in
           Christ
           ,
           )
           that
           Christ
           will
           be
           our
           Saviour
           ,
           (
           by
           Propitiation
           ,
           Teaching
           and
           Ruling
           us
           ,
           )
           even
           from
           the
           guilt
           and
           filth
           or
           power
           of
           sin
           ;
           that
           the
           Holy
           Ghost
           will
           be
           our
           indwelling
           Sanctifier
           ;
           if
           we
           heartily
           ,
           or
           sincerely
           accept
           the
           Gift
           and
           Offer
           ,
           That
           God
           will
           consent
           to
           be
           our
           God
           ,
           Christ
           to
           be
           our
           Jesus
           Christ
           ,
           and
           the
           Holy
           Ghost
           to
           be
           our
           indwelling
           Sanctifier
           ,
           if
           we
           will
           but
           consent
           .
           This
           is
           no
           doubt
           ,
           the
           Gift
           or
           Covenant
           as
           offered
           .
        
         
           These
           things
           being
           premised
           ,
           I
           come
           to
           prove
           not
           only
           the
           inseparability
           ,
           (
           which
           is
           enough
           to
           my
           purpose
           )
           but
           even
           the
           Identity
           of
           Heart-covenanting
           and
           saving
           faith
           ,
           and
           of
           signal
           external
           covenanting
           ,
           and
           the
           Profession
           of
           saving
           faith
           .
        
         
           To
           enter
           the
           Covenant
           of
           God
           unfeignedly
           in
           heart
           ,
           is
           to
           accept
           God
           for
           my
           God
           ,
           Jesus
           Christ
           for
           my
           Saviour
           ,
           and
           the
           Holy
           Ghost
           for
           my
           Sanctifier
           ,
           upon
           the
           Gospel
           offer
           :
           To
           believe
           savingly
           ,
           is
           to
           accept
           of
           God
           for
           my
           God
           ,
           Jesus
           Christ
           for
           my
           Saviour
           ,
           and
           the
           Holy
           Ghost
           for
           my
           sanctifier
           upon
           the
           Gospel
           offer
           :
           therefore
           to
           enter
           the
           Covenant
           of
           God
           heartily
           ,
           and
           to
           believe
           savingly
           ,
           are
           the
           same
           .
        
         
           Moreover
           ,
           to
           Covenant
           with
           God
           Externally
           ,
           is
           to
           
             profess
             our
             Consent
          
           ,
           that
           God
           be
           our
           God
           ,
           Christ
           our
           Saviour
           ,
           and
           the
           Holy
           
           Ghost
           our
           Sanctifier
           ,
           on
           the
           Gospel
           offer
           .
           To
           profess
           saving
           faith
           is
           to
           profess
           the
           same
           consent
           :
           therefore
           external
           entering
           into
           the
           Covenant
           ,
           and
           profession
           of
           saving
           faith
           ,
           are
           the
           same
           thing
           .
        
         
           That
           this
           is
           the
           only
           true
           Covenant-entrance
           with
           God
           ,
           is
           proved
           thus
           .
           It
           is
           only
           this
           Covenant
           of
           Grace
           that
           God
           calleth
           us
           to
           consent
           to
           ,
           and
           offereth
           himself
           to
           enter
           with
           us
           :
           therefore
           it
           is
           only
           this
           covenant
           of
           Grace
           ,
           whose
           acceptance
           or
           consent
           to
           it
           ,
           is
           our
           entrance
           into
           the
           Covenant
           of
           God.
           There
           can
           be
           no
           covenanting
           in
           the
           present
           sense
           ,
           but
           by
           two
           parties
           :
           But
           God
           doth
           not
           offer
           himself
           to
           us
           in
           any
           other
           Covenant
           but
           this
           ,
           nor
           offer
           his
           consent
           to
           any
           other
           .
           And
           it
           s
           confessed
           ,
           that
           God
           is
           the
           leading
           Party
           ,
           prescribing
           to
           man
           and
           imposing
           on
           him
           the
           terms
           of
           the
           Covenant
           ,
           or
           Conditions
           which
           he
           must
           perform
           .
           There
           is
           no
           possibility
           therefore
           of
           our
           entering
           into
           Gods
           covenant
           ,
           when
           it
           is
           none
           of
           his
           Covenant
           ,
           or
           when
           it
           is
           against
           his
           Will
           ,
           or
           without
           his
           consent
           .
        
         
           And
           that
           this
           is
           the
           nature
           of
           saving
           faith
           ,
           is
           manifest
           :
           For
           1.
           
           It
           is
           not
           a
           meer
           act
           of
           the
           Intellect
           .
           Though
           Assent
           be
           the
           Initial
           Act
           (
           from
           which
           it
           hath
           oft
           its
           name
           )
           yet
           it
           is
           not
           the
           whole
           ,
           nor
           the
           perfecting
           Act
           :
           Our
           Divines
           most
           commonly
           consent
           (
           except
           Camero
           and
           some
           few
           more
           )
           that
           faith
           is
           in
           the
           Will
           as
           well
           as
           the
           Understanding
           :
           And
           its
           first
           Act
           in
           the
           Will
           must
           needs
           be
           
             velle
             Christum
             oblatum
          
           or
           a
           consent
           to
           the
           Gospel-offer
           of
           God
           ,
           Christ
           ,
           and
           the
           Holy
           Ghost
           :
           or
           an
           Acceptance
           of
           the
           Redeeming
           Trinity
           in
           the
           Relation
           as
           they
           are
           offered
           to
           to
           be
           ours
           in
           the
           Gospel
           :
           After
           which
           followeth
           Affiance
           ,
           as
           Assent
           precedes
           it
           .
           Our
           Assembly
           of
           Divines
           in
           their
           Catechisms
           say
           ,
           That
           
             Faith
             in
             Jesus
             Christ
             is
             a
             saving
             Grace
             ,
             whereby
             we
             receive
             and
             rest
             upon
             him
             alone
             for
             salvation
             ,
             as
             he
             is
             offered
             to
             us
             in
             the
             Gospel
             .
          
           Or
           ,
           as
           elswhere
           [
           
             to
             embrace
             Jesus
             Christ
             freely
             offered
             to
             us
             in
             the
             Gospel
          
           ]
           And
           the
           Wills
           receiving
           is
           by
           Accepting
           or
           Consenting
           .
           Dr.
           Preston
           hath
           at
           large
           shewed
           in
           many
           of
           his
           writings
           (
           as
           I
           have
           elswhere
           shewed
           )
           that
           Faith
           and
           Heart-covenanting
           with
           Christ
           is
           all
           one
           .
           The
           Scripture
           calleth
           Saving
           faith
           
             A
             receiving
             Christ
             Jesus
             the
             Lord
             ,
          
           John
           1.12
           .
           Col.
           2.5
           ,
           6
           This
           therefore
           with
           almost
           all
           Protestant
           Writers
           is
           past
           controversie
           .
           But
           if
           any
           will
           yet
           be
           stiff
           in
           it
           ,
           that
           Faith
           is
           
           only
           in
           the
           Intellect
           ,
           (
           upon
           that
           common
           poor
           reason
           ,
           that
           one
           Grace
           cannot
           be
           in
           two
           faculties
           )
           it
           may
           suffice
           to
           them
           ,
           that
           I
           prove
           the
           Inseparability
           of
           saving
           faith
           and
           sincere
           Heart-covenanting
           ,
           and
           so
           of
           the
           profession
           of
           each
           ,
           though
           I
           had
           not
           proved
           the
           Identity
           .
           And
           these
           same
           men
           do
           most
           earnestly
           plead
           for
           the
           Inseparability
           themselves
           ,
           maintaining
           at
           large
           ,
           that
           Assent
           (
           which
           only
           they
           call
           Faith
           )
           if
           true
           ,
           is
           Inseparable
           from
           true
           consent
           ,
           which
           is
           the
           Heart-covenanting
           .
           Of
           which
           you
           may
           see
           Dr.
           Downame
           in
           his
           Treatise
           of
           Justification
           ,
           and
           in
           his
           Appendix
           against
           Mr.
           Pemble
           ,
           at
           large
           .
        
         
           But
           here
           we
           are
           quite
           off
           with
           the
           Papists
           ;
           for
           they
           stifly
           maintain
           ,
           that
           Faith
           is
           only
           the
           Understandings
           Assent
           ;
           only
           the
           Schoolmen
           and
           others
           of
           them
           confess
           ,
           that
           it
           is
           a
           willing
           Assent
           :
           but
           it
           is
           one
           thing
           to
           
             will
             the
             Assent
          
           ,
           and
           another
           thing
           to
           
             will
             or
             Accept
             the
             Good
             that
             is
             contained
             in
             the
             promise
             which
             we
             Assent
             to
             .
          
           This
           last
           is
           the
           thing
           in
           Question
           :
           And
           they
           tell
           us
           ,
           that
           this
           is
           not
           Faith
           ,
           but
           Love.
           To
           which
           Maccovius
           and
           Chamier
           answer
           them
           ,
           that
           Faith
           and
           Love
           to
           Christ
           are
           all
           one
           ;
           though
           Faith
           and
           Love
           to
           a
           distinct
           object
           ,
           be
           not
           so
           .
        
         
           2.
           
           Hereupon
           we
           proceed
           to
           a
           further
           difference
           ,
           which
           is
           ,
           that
           the
           Papists
           say
           ,
           that
           Faith
           may
           be
           separated
           from
           Love
           ;
           that
           Faith
           without
           Love
           doth
           not
           Justifie
           ;
           but
           only
           that
           Faith
           which
           is
           informed
           by
           Love.
           How
           far
           this
           supposed
           great
           disagreement
           is
           meerly
           Verball
           ,
           or
           Reall
           ,
           I
           leave
           to
           the
           judicious
           Reader
           to
           judge
           ,
           when
           he
           hath
           considered
           ,
           that
           what
           we
           call
           Faith
           simply
           ,
           they
           call
           
             Fides
             formata
             Charitate
          
           :
           That
           the
           Act
           of
           Faith
           which
           is
           in
           the
           Will
           ,
           the
           Papists
           call
           by
           the
           name
           of
           Love
           ,
           and
           not
           of
           Faith
           ,
           yet
           both
           agree
           
             de
             re
             ipsa
          
           ,
           that
           this
           is
           the
           thing
           which
           is
           necessary
           to
           Justification
           ;
           and
           we
           confess
           as
           well
           as
           they
           ,
           that
           meer
           Assent
           (
           of
           some
           sort
           )
           is
           separable
           from
           Love.
           But
           then
           the
           mischief
           is
           ,
           that
           the
           Papists
           by
           false
           wording
           or
           naming
           these
           Graces
           ,
           are
           carried
           to
           the
           misinterpreting
           of
           many
           Scriptures
           ,
           if
           not
           to
           many
           erroneous
           Doctrines
           also
           .
           And
           when
           they
           read
           of
           Faith
           simply
           ,
           they
           commonly
           take
           it
           for
           meer
           Assent
           .
           And
           so
           they
           are
           led
           into
           error
           in
           the
           present
           controversie
           .
           For
           when
           they
           find
           that
           he
           that
           
             Believeth
             must
             be
             Baptized
          
           ;
           they
           conclude
           presently
           with
           Bellarmine
           ,
           that
           
             sides
             ,
             non
             charitas
             facit
             Christianum
             :
          
           he
           that
           assenteth
           is
           a
           Believer
           ,
           &
           
           therefore
           may
           be
           baptized
           .
           But
           our
           Divines
           have
           so
           frequently
           and
           so
           voluminously
           confuted
           this
           conceit
           ,
           and
           proved
           against
           them
           that
           faith
           is
           in
           the
           Will
           as
           well
           as
           the
           understanding
           ,
           and
           that
           [
           
             to
             Believe
             in
          
           ]
           signifieth
           to
           Accept
           ,
           or
           rest
           upon
           ,
           or
           have
           Affiance
           in
           ,
           and
           that
           Faith
           and
           Love
           are
           inseparable
           ,
           (
           yea
           true
           and
           through
           Assent
           ,
           )
           that
           I
           shall
           not
           needlesly
           stand
           to
           do
           again
           a
           work
           so
           oft
           and
           fully
           done
           .
           And
           themselves
           confess
           ,
           that
           when
           Faith
           is
           mentioned
           as
           Justifying
           ,
           it
           includeth
           the
           act
           of
           the
           Will
           ,
           (
           which
           they
           call
           Charity
           :
           )
           And
           sure
           we
           have
           oft
           proved
           against
           them
           ,
           that
           this
           is
           the
           faith
           that
           is
           meant
           in
           Gods
           Covenant
           ,
           and
           in
           our
           Baptismal
           Profession
           and
           Covenant
           with
           him
           ,
           and
           in
           the
           Creed
           .
        
         
           In
           a
           word
           ,
           that
           Faith
           which
           is
           meant
           by
           God
           in
           the
           Covenant
           offered
           ,
           must
           be
           meant
           by
           us
           in
           our
           profession
           of
           Accepting
           this
           offer
           .
           But
           it
           is
           a
           true
           saving
           Faith
           ,
           which
           hath
           a
           promise
           of
           Remission
           ,
           which
           is
           meant
           by
           God
           in
           the
           Covenant
           offered
           ;
           therefore
           this
           must
           be
           meant
           by
           us
           ,
           &c.
           
           The
           Major
           is
           clear
           ;
           because
           else
           we
           do
           but
           Equivocate
           with
           God
           ,
           and
           we
           do
           not
           Accept
           the
           same
           thing
           that
           he
           offereth
           .
           The
           Minor
           is
           clear
           :
           in
           that
           the
           Covenant
           of
           Grace
           is
           but
           one
           ,
           and
           that
           one
           Covenant
           offereth
           Christ
           and
           Life
           to
           all
           that
           will
           accept
           him
           :
           so
           that
           the
           Acceptance
           puts
           us
           into
           a
           participation
           of
           Christ
           and
           Life
           ,
           The
           Covenant
           offereth
           pardon
           of
           sin
           to
           all
           that
           Believe
           or
           Receive
           Christ
           ;
           therefore
           it
           is
           a
           saving
           faith
           that
           it
           means
           ,
           because
           it
           annexeth
           saving
           special
           Benefits
           .
        
         
           To
           these
           I
           add
           another
           Argument
           :
           which
           is
           this
           :
        
         
           The
           hearty
           Acceptance
           of
           the
           Gift
           ,
           is
           the
           first
           and
           principal
           part
           of
           our
           Heart-covenanting
           with
           God
           :
           The
           hearty
           Acceptance
           of
           that
           same
           Gift
           ,
           is
           saving
           faith
           ;
           therefore
           the
           first
           and
           principal
           part
           of
           our
           Heart-covenanting
           with
           God
           ,
           is
           the
           same
           thing
           as
           saving
           Faith.
           The
           like
           I
           say
           of
           the
           Professions
           of
           each
           .
           Or
           thus
           :
           Our
           Heart-covenanting
           is
           the
           principal
           condition
           of
           the
           Promise
           (
           or
           Gods
           part
           of
           the
           Covenant
           :
           )
           Our
           saving
           Faith
           is
           the
           principal
           condition
           of
           the
           Promise
           ;
           Therefore
           our
           Heart-covenanting
           and
           our
           saving
           faith
           are
           the
           same
           .
           The
           Major
           I
           prove
           by
           the
           Medium
           of
           the
           fore-going
           Argument
           .
           Our
           hearty
           Acceptance
           of
           the
           Gift
           ,
           is
           the
           Principal
           condition
           of
           the
           Promise
           .
           But
           this
           hearty
           Acceptance
           of
           
           the
           Gift
           ,
           is
           the
           first
           and
           principal
           part
           of
           our
           Heart-covenanting
           :
           therefore
           our
           Heart-covenanting
           is
           the
           principal
           condition
           of
           the
           Promise
           (
           or
           the
           first
           and
           chief
           part
           of
           that
           covenating
           at
           least
           )
           .
           The
           Major
           is
           proved
           ,
           1.
           
           In
           that
           it
           is
           a
           free
           Gift
           :
           And
           our
           Divines
           ,
           against
           the
           Doctrine
           of
           Justification
           by
           Works
           ,
           or
           Merit
           ,
           have
           fully
           proved
           ,
           that
           it
           s
           so
           free
           ,
           that
           Acceptance
           is
           the
           condition
           of
           our
           Interest
           .
           2.
           
           And
           the
           free
           Offers
           of
           the
           Gospel
           fully
           confirm
           it
           ,
           Isa.
           55
           1
           ,
           2.3
           .
           Rev.
           22.17
           .
           &c.
           The
           main
           point
           that
           is
           necessary
           for
           me
           to
           insist
           on
           ,
           is
           the
           proof
           of
           the
           Minor
           ,
           which
           yet
           is
           so
           plain
           from
           what
           is
           said
           ,
           and
           the
           very
           nature
           of
           the
           Gospel
           offer
           ,
           that
           one
           would
           think
           it
           should
           need
           no
           more
           to
           be
           said
           to
           it
           :
           But
           that
           I
           perceive
           some
           few
           do
           misapprehend
           the
           nature
           of
           our
           covenanting
           with
           God
           ,
           as
           if
           it
           were
           only
           an
           Agreement
           or
           Covenant
           to
           do
           somewhat
           for
           the
           future
           ,
           that
           God
           may
           do
           somewhat
           for
           us
           for
           the
           future
           :
           And
           this
           gross
           mistake
           (
           gross
           indeed
           ,
           in
           the
           very
           point
           of
           the
           Gospel
           promise
           ,
           which
           is
           our
           only
           tenure
           of
           our
           Title
           to
           Life
           )
           ,
           doth
           animate
           abundance
           of
           dark
           confused
           quarrelsom
           contradictions
           and
           oppositions
           ,
           which
           I
           have
           had
           on
           this
           point
           .
           It
           is
           a
           matter
           of
           very
           sad
           consideration
           ,
           that
           any
           Preacher
           of
           the
           Gospel
           had
           need
           to
           be
           perswaded
           ,
           that
           the
           first
           and
           great
           part
           of
           the
           Covenant
           of
           Grace
           offered
           by
           God
           ,
           and
           accepted
           by
           us
           ,
           doth
           consist
           in
           present
           Giving
           and
           Receiving
           ,
           not
           only
           in
           mutual
           Promises
           for
           hereafter
           .
           The
           Gospel
           is
           a
           most
           free
           Deed
           of
           Gift
           :
           some
           of
           its
           benefits
           it
           actually
           giveth
           ,
           on
           condition
           of
           meer
           Acceptance
           to
           be
           
             presently
             possest
          
           ;
           and
           some
           of
           them
           ,
           on
           condition
           too
           ,
           but
           in
           a
           waiting
           obediential
           way
           ,
           to
           be
           
             hereafter
             possest
          
           .
           In
           respect
           to
           the
           
             presently
             given
          
           benefi●s
           ,
           the
           Gospel
           is
           a
           
             Deed
             of
             Gift
          
           presently
           entitling
           us
           to
           them
           ,
           and
           our
           present
           acceptance
           is
           the
           condition
           .
           But
           in
           regard
           of
           the
           future
           Benefits
           ,
           the
           Gospel
           is
           also
           a
           Deed
           of
           Gift
           ,
           but
           giveth
           not
           present
           Title
           ,
           or
           at
           least
           not
           so
           full
           ,
           and
           therefore
           requireth
           future
           conditions
           ,
           as
           it
           gives
           future
           Benefits
           .
           At
           the
           present
           in
           the
           New
           Covenant
           ,
           God
           giveth
           himself
           to
           be
           our
           God
           ,
           Christ
           to
           be
           our
           Saviour
           ,
           Head
           and
           Husband
           ,
           the
           Holy
           Ghost
           to
           be
           our
           Sanctifier
           ;
           and
           also
           the
           present
           actual
           pardon
           of
           our
           sins
           ;
           the
           Justification
           of
           our
           Persons
           ;
           the
           Adoption
           of
           Sons
           ;
           the
           indwelling
           Spirit
           ;
           a
           Right
           to
           a
           beneficial
           use
           of
           the
           Creature
           ;
           
           and
           a
           Right
           to
           the
           Inheritance
           of
           Everlasting
           life
           ,
           so
           far
           ,
           that
           if
           we
           should
           die
           that
           hour
           ,
           we
           should
           be
           saved
           .
           All
           these
           God
           offered
           us
           at
           the
           present
           on
           condition
           of
           our
           Accptance
           ,
           or
           consent
           .
           This
           consent
           is
           our
           Heart-covenanting
           ;
           so
           that
           this
           first
           and
           great
           part
           of
           the
           Covenant
           consisteth
           but
           in
           the
           present
           Giving
           and
           taking
           of
           all
           these
           Benefits
           :
           which
           in
           a
           word
           the
           Apostle
           expresseth
           1
           John
           5.11
           ,
           12
           ,
           by
           the
           words
           [
           
             Christ
             and
             eternal
             Life
             ]
             God
             hath
             given
             us
             eternal
             life
             ,
             and
             this
             life
             is
             in
             his
             Son
             :
             He
             that
             hath
             the
             Son
             hath
             life
             ,
             and
             he
             that
             hath
             not
             the
             Son
             hath
             not
             life
          
           ]
           .
           The
           remaining
           part
           of
           the
           Benefits
           are
           our
           future
           helps
           of
           Grace
           ,
           Pardons
           ,
           Protections
           ,
           final
           Absolution
           at
           Judgement
           ,
           and
           eternal
           Glory
           .
           All
           these
           we
           have
           a
           right
           to
           at
           our
           first
           Justification
           ,
           but
           it
           is
           a
           right
           to
           be
           continued
           only
           on
           some
           future
           conditions
           ,
           that
           is
           ,
           on
           the
           condition
           of
           our
           continuance
           in
           the
           Faith
           which
           we
           begun
           ,
           and
           of
           our
           renewed
           faith
           and
           Repentance
           ,
           and
           sincere
           Gospel-Obedience
           ,
           which
           is
           to
           be
           performed
           in
           a
           receiving
           way
           .
           Now
           its
           true
           ,
           that
           as
           to
           these
           future
           conditions
           ,
           we
           do
           not
           actually
           perform
           them
           in
           our
           covenating
           ,
           but
           promise
           them
           :
           as
           God
           doth
           not
           then
           actually
           give
           us
           the
           very
           Blessings
           now
           mentioned
           ,
           but
           promise
           them
           .
           But
           as
           to
           all
           the
           first
           expressed
           great
           Benefits
           ,
           as
           God
           did
           before
           our
           Consents
           but
           promise
           and
           offer
           them
           ,
           but
           in
           our
           covenanting
           or
           consent
           doth
           actually
           give
           them
           ;
           so
           we
           do
           by
           our
           covenanting
           in
           heart
           (
           which
           is
           nothing
           but
           our
           consenting
           or
           accepting
           )
           perform
           the
           conditions
           of
           Gods
           promise
           ;
           and
           thus
           our
           very
           covenanting
           with
           God
           is
           the
           same
           thing
           as
           our
           fulfiling
           the
           conditions
           of
           the
           Covenant
           ,
           that
           is
           ,
           of
           Gods
           conditional
           Deed
           of
           Gift
           ,
           which
           before
           gave
           us
           Christ
           and
           Life
           if
           we
           would
           accept
           them
           ,
           and
           now
           giveth
           them
           actually
           upon
           our
           acceptance
           .
           And
           I
           should
           hope
           that
           few
           Protestants
           think
           that
           our
           actual
           Justification
           and
           Adoption
           ,
           our
           Interest
           in
           God
           ,
           Christ
           ,
           and
           the
           Holy
           Ghost
           ,
           are
           suspended
           upon
           any
           future
           condition
           ,
           which
           in
           our
           covenanting
           with
           God
           we
           must
           promise
           to
           perform
           .
           I
           think
           I
           have
           made
           it
           plain
           now
           that
           our
           Heart
           covenanting
           with
           God
           is
           principally
           our
           present
           consent
           that
           Christ
           and
           Life
           shall
           be
           ours
           ;
           God
           ,
           Christ
           ,
           and
           the
           Holy
           Ghost
           ours
           ;
           and
           that
           this
           is
           nothing
           else
           but
           Justifying
           faith
           ;
           and
           therefore
           that
           they
           are
           all
           one
           ;
           and
           therefore
           the
           Profession
           
           of
           each
           of
           them
           is
           all
           one
           :
           and
           so
           that
           where
           one
           is
           required
           ,
           the
           other
           is
           so
           ,
           being
           indeed
           not
           another
           .
        
         
           Argum.
           5.
           
           We
           must
           not
           baptize
           any
           without
           the
           profession
           of
           that
           faith
           and
           Repentance
           which
           are
           made
           the
           condition
           of
           Remission
           of
           sins
           .
           But
           only
           the
           faith
           called
           justifying
           or
           saving
           ,
           and
           the
           concomitant
           true
           Repentance
           ,
           are
           made
           the
           condition
           of
           Remission
           of
           sins
           :
           therefore
           we
           must
           baptize
           none
           without
           the
           profession
           of
           that
           justifying
           faith
           ,
           &c.
           
        
         
           The
           Minor
           needeth
           no
           proof
           .
           And
           the
           Major
           I
           prove
           thus
           .
           If
           we
           must
           not
           baptize
           any
           but
           intentionally
           for
           present
           Remission
           of
           sin
           ,
           then
           must
           we
           not
           baptize
           any
           without
           a
           profession
           of
           that
           faith
           and
           Repentance
           which
           is
           the
           condition
           of
           Remission
           .
           But
           the
           former
           is
           true
           :
           therefore
           so
           is
           the
           later
           .
        
         
           The
           consequence
           is
           past
           all
           doubt
           :
           for
           else
           we
           should
           Imagine
           that
           men
           may
           have
           present
           Actual
           pardon
           without
           that
           Faith
           and
           Repentance
           which
           are
           the
           condition
           of
           it
           ;
           which
           subverteth
           much
           of
           the
           Gospel
           .
           The
           Antecedent
           I
           prove
           thus
           ;
           If
           God
           hath
           Instituted
           no
           Baptism
           but
           what
           is
           Intentionally
           for
           the
           present
           Remission
           of
           sin
           ,
           then
           we
           must
           not
           baptize
           any
           but
           Intentionally
           for
           the
           present
           Remission
           of
           sin
           :
           But
           the
           former
           is
           true
           ;
           therefore
           so
           is
           the
           later
           .
           I
           say
           [
           intentionally
           ]
           in
           contradistinction
           from
           [
           Eventually
           ,
           or
           certainly
           and
           Infallibly
           attaining
           that
           end
           .
           ]
           Where
           further
           note
           ,
           That
           I
           speak
           not
           of
           Gods
           absolute
           Decrees
           ,
           as
           if
           his
           Intention
           in
           that
           sense
           could
           be
           frustrate
           ;
           but
           of
           his
           ends
           as
           Legislator
           ,
           speaking
           of
           him
           after
           the
           manner
           of
           men
           .
           but
           principally
           of
           the
           Instituted
           ends
           of
           his
           Ordinances
           ;
           that
           is
           ,
           the
           Ends
           which
           he
           requireth
           the
           Minister
           and
           people
           to
           use
           them
           for
           ;
           and
           so
           it
           is
           
             Our
             Intention
          
           principally
           that
           I
           mention
           .
           As
           the
           Gospel
           it self
           is
           said
           to
           be
           Intentionally
           to
           save
           men
           ;
           and
           though
           it
           condemn
           most
           ,
           that
           is
           besides
           the
           first
           Intention
           ,
           and
           but
           by
           Accident
           .
           And
           though
           this
           be
           principally
           to
           be
           spoken
           of
           the
           prescribed
           ,
           imposed
           Intentions
           of
           their
           Conversion
           and
           Salvation
           ;
           yet
           Christ
           is
           pleased
           in
           the
           Word
           to
           ascribe
           such
           Intentions
           to
           himself
           as
           attain
           not
           their
           ends
           :
           as
           professing
           that
           he
           came
           not
           into
           the
           world
           to
           condemn
           the
           world
           ,
           but
           that
           the
           world
           through
           him
           might
           be
           saved
           :
           that
           is
           ,
           To
           condemn
           them
           is
           not
           his
           direct
           principal
           Intent
           ,
           but
           only
           on
           supposition
           of
           their
           
           willfull
           final
           rejecting
           of
           him
           :
           And
           this
           he
           speakes
           partly
           in
           the
           habit
           of
           a
           Rector
           or
           Promiser
           ,
           and
           partly
           as
           man
           ,
           or
           after
           the
           manner
           of
           men
           :
           And
           of
           the
           intention
           imposed
           on
           us
           ,
           there
           is
           no
           doubt
           .
        
         
           Now
           I
           shall
           prove
           the
           Antecedent
           (
           for
           the
           consequence
           is
           past
           doubt
           )
           And
           first
           we
           are
           confirmed
           in
           this
           truth
           ,
           because
           the
           Opponent
           (
           whom
           it
           concerneth
           )
           hath
           not
           proved
           any
           other
           Baptism
           instituted
           by
           God
           ,
           but
           what
           is
           for
           present
           Remission
           of
           sins
           .
           If
           they
           can
           shew
           us
           one
           Text
           of
           Scripture
           that
           speaketh
           of
           any
           other
           ,
           we
           shall
           give
           up
           all
           the
           Cause
           ;
           but
           yet
           they
           have
           not
           done
           it
           that
           I
           know
           of
           .
           In
           the
           mean
           time
           we
           shall
           prove
           the
           contrary
           .
           God
           hath
           instituted
           but
           
             One
             Baptism
          
           :
           that
           one
           Baptism
           is
           for
           the
           present
           Remission
           of
           sins
           ;
           therefore
           God
           hath
           instituted
           no
           Baptism
           but
           what
           is
           for
           present
           Remission
           .
           The
           Major
           is
           proved
           from
           Eph.
           4.5
           .
           
             There
             is
             one
             Baptism
          
           .
           In
           the
           Minor
           we
           take
           the
           words
           [
           
             for
             Remission
          
           ]
           not
           to
           speak
           of
           somewhat
           accidental
           ,
           or
           to
           be
           intended
           only
           by
           the
           Administrator
           ,
           uncertainly
           ,
           or
           but
           sometime
           .
           And
           I
           prove
           it
           from
           Scripture
           ,
           Acts
           2.38
           .
           
             Repent
             and
             be
             Baptized
             every
             one
             of
             you
             in
             in
             the
             name
             of
             Jesus
             Christ
             for
             the
             Remission
             of
             sins
             ,
             and
             ye
             shall
             Receive
             the
             Gift
             of
             the
             Holy
             Ghost
             .
          
           ]
           As
           Remission
           is
           here
           made
           the
           end
           of
           Baptism
           ,
           so
           it
           is
           
             present
             Remission
          
           :
           For.
           1.
           
           It
           is
           such
           as
           is
           the
           consequent
           of
           the
           Repentance
           which
           Peter
           exhorteth
           them
           to
           ;
           but
           that
           was
           
             present
             Remission
          
           .
           2.
           
           It
           was
           to
           precede
           the
           giving
           of
           the
           Holy
           Ghost
           ,
           in
           the
           sense
           there
           mentioned
           ;
           therefore
           it
           was
           present
           Remission
           .
           The
           great
           Reasons
           that
           are
           brought
           to
           the
           contrary
           I
           shall
           answer
           afterwards
           ,
           and
           more
           fully
           then
           prove
           the
           vanity
           and
           foul
           consequents
           of
           their
           opinion
           ,
           that
           make
           a
           future
           Remission
           to
           be
           the
           intended
           end
           of
           our
           Administration
           of
           Baptism
           :
           and
           therefore
           I
           must
           desire
           the
           Reader
           to
           suspend
           his
           expectations
           of
           my
           further
           Reasons
           
             à
             Natura
             rei
          
           ,
           till
           their
           due
           place
           .
           
             Beza
             in
             loc
          
           .
           saith
           [
           
             in
             nomen
             Christi
          
           ]
           id
           est
           ,
           
             dans
             Christo
             nomen
             ,
             cujus
             mortis
             ,
             sepulturae
             ac
             resurrectionis
             simus
             in
             Baptismo
             participes
             ,
             cum
             peccatorum
             Remissione
             .
             Nec
             enim
             hoc
             declarat
             formulam
             Baptismi
             ,
             sed
             finem
             &
             scopum
             :
          
           ]
           So
           Deodate
           ,
           [
           
             In
             the
             name
          
           ]
           viz.
           
             Not
             only
             for
             a
             Mark
             of
             our
             Profession
             of
             the
             Gospel
             ,
             but
             also
             to
             participate
             of
             his
             spiritual
             vertue
             in
             the
             washing
             away
             of
             your
             sins
             ,
             with
             which
             he
             accompanieth
             
             and
             ratifyeth
             the
             external
             Ceremony
             in
             those
             who
             are
             his
             :
          
           ]
           Bullinger
           
             in
             loc
          
           .
           saith
           ,
           [
           
             Baptizari
             in
             nomine
             Domini
             Jesu
             Christi
             ,
             est
             Baptismatis
             signo
             testari
             se
             Christo
             credere
             ad
             Remissionem
             peccatorum
             .
          
           1.
           
           Mark
           ,
           it
           is
           not
           only
           an
           engagement
           to
           Believe
           hereafter
           ,
           but
           the
           Profession
           of
           a
           present
           Faith.
           2.
           
           And
           that
           not
           a
           common
           faith
           ,
           but
           that
           which
           hath
           Remission
           of
           sin
           .
           3.
           
           And
           this
           was
           not
           an
           accidental
           separable
           use
           of
           Baptism
           :
           but
           he
           makes
           this
           the
           very
           exposition
           of
           
             Baptizari
             in
             nomine
             Jesu
             Christi
          
           .
           And
           next
           addeth
           ,
           [
           
             Vel
             est
             in
             Baptismo
             per
             Christum
             recipi
             in
             gratiam
             .
          
           ]
           Mark
           then
           ,
           that
           even
           Baptism
           into
           the
           name
           of
           Christ
           it self
           doth
           signifie
           that
           we
           are
           received
           into
           Gods
           favor
           by
           Christ
           :
           And
           thus
           he
           expoundeth
           the
           Covenant
           in
           the
           next
           words
           :
           [
           
             Est
             enim
             Baptismus
             pactum
             seu
             foedus
             gratiae
             ,
             quod
             init
             inter
             baptizandum
             nobiscum
             Christus
             .
          
           ]
           And
           that
           it
           is
           a
           Professing
           sign
           of
           our
           true
           Repentance
           ,
           he
           shews
           before
           [
           
             Et
             rectissimè
             conjungitur
             Poenitentia
             &
             Baptismus
             ,
             quia
             Baptismus
             Poenitentiae
             signum
             est
          
           :
           ]
        
         
           
             Marlorate
             in
             loc
          
           .
           goes
           further
           ,
           and
           shews
           that
           Remission
           doth
           in
           order
           go
           before
           Baptism
           ,
           and
           multitudes
           of
           our
           Divines
           say
           the
           like
           ,
           as
           may
           be
           seen
           in
           the
           abundant
           citations
           of
           them
           by
           Mr.
           Gataker
           against
           Doctor
           Ward
           and
           Bishop
           
             Davenant
             [
             Tametsi
             in
             contexu
             verborum
             Baptismus
             Remissionem
             hìc
             praecedit
             ,
             ordine
             tamen
             sequitur
             :
             quia
             nihil
             aliud
             est
          
           (
           Mark
           
             nihil
             aliud
             )
             quàm
             bonorum
             quae
             per
             Christum
             consequimur
             obsignatio
             ,
             ut
             in
             conscientiis
             nostris
             data
             sint
             .
          
           ]
           The
           words
           are
           
             Calvins
             in
             loc
          
           .
           owned
           by
           Marlorate
           .
        
         
           The
           same
           
             Cal.
             in
             loc
          
           .
           to
           shew
           that
           Remission
           of
           sin
           goeth
           before
           baptism
           ,
           addeth
           
             Caeterùm
             longa
             expositione
             non
             indiget
             ,
             quòd
             baptizari
             jubet
             in
             remissionem
             ●eccatorum
             :
             Tametsi
             enim
             semel
             homines
             sibi
             reconciliav●t
             Deus
             in
             Christo
             ,
             non
             imputando
             illis
             peccata
             ,
          
           2
           Cor.
           5
           19.
           
             &
             nunc
             hujus
             reconciliationis
             fidē
             cordibus
             nostris
             per
             spiritū
             suum
             imprimit
             ;
             quia
             tamen
             Baptismus
             sigillū
             est
             ,
             quo
             hoc
             benefic●ū
             nobis
             confirmat
             ,
             adeoque
             arrka
             &
             pignus
             adoptionis
             nost●ae
             ,
             meritò
             dari
             nobis
             in
             remissionem
             peccatorum
             dicitur
             .
             Nam
             quia
             fide
             percipimus
             Christi
             dona
             ,
             fidei
             autem
             confirmandae
             &
             augendae
             Baptismus
             adminiculum
             est
             ,
             illi
             tanqua
             inferiori
             medio
             remissio
             pecc●t●●ū
             ,
             quae
             fidei
             est
             effectus
             ,
             annectitur
             .
          
           ]
           I
           hope
           I
           need
           not
           stand
           to
           shew
           what
           Calvin
           here
           supposeth
           the
           use
           of
           Christs
           Baptism
           to
           be
           or
           what
           faith
           it
           presupposeth
           .
           And
           that
           you
           may
           see
           what
           he
           takes
           to
           enter
           
           the
           very
           Definition
           of
           Baptism
           he
           addeth
           ,
           [
           
             Porrò
             non
             est
             sumenda
             ex
             hoc
             loco
             Definitio
             Baptismi
             ,
             quia
             ejus
             partem
             duntaxat
          
           Petrus
           
             attingit
             .
             Per
             Baptismum
             (
             ut
          
           Paulus
           
             docet
             )
             crucifigitur
             vetus
             homo
             noster
             ,
             ut
             in
             vitae
             novitatem
             resurgamus
             ,
          
           Rom
           6.4
           ,
           8.
           
           
             Item
             induimus
             Christum
             ipsum
          
           ,
           Gal.
           3.27
           .
           1
           Cor.
           12.
           
             &
             passim
             docet
             Scriptura
             esse
             Poenitentiae
             quoque
             symbolum
             .
          
           ]
           Indeed
           Calvin
           doth
           often
           fall
           upon
           the
           Papists
           ,
           that
           make
           baptism
           to
           have
           no
           force
           against
           any
           sin
           but
           those
           before
           Baptism
           :
           But
           1.
           
           He
           makes
           actual
           Baptism
           ever
           to
           be
           first
           for
           washing
           away
           our
           past
           &
           present
           sin
           &
           not
           then
           to
           pardon
           future
           sin
           ,
           but
           to
           put
           the
           person
           into
           an
           estate
           wherein
           he
           hath
           a
           remedie
           for
           future
           sin
           ,
           at
           hand
           ,
           and
           certain
           :
           2.
           
           And
           he
           intendeth
           ,
           that
           Baptism
           (
           as
           reviewed
           by
           faith
           )
           afterward
           may
           be
           usefull
           to
           confirm
           our
           Belief
           of
           Forgiveness
           of
           renewed
           sin
           :
           which
           made
           Bellarmine
           fall
           upon
           him
           and
           other
           Protestants
           ,
           as
           holding
           that
           the
           very
           remembrance
           of
           Baptism
           is
           effectual
           for
           pardon
           of
           sin
           .
        
         
           Also
           ,
           on
           the
           same
           38.
           verse
           Calvin
           takes
           special
           notice
           of
           the
           order
           of
           Peters
           words
           ,
           and
           gives
           it
           us
           as
           the
           summ
           of
           Christianity
           [
           
             Primò
             hortatus
             fuerit
             Judaeos
             ad
             poenitentiam
             :
             Deinde
             eroxerit
             eos
             veniae
             fiducia
             :
             nam
             peccatorum
             remissionem
             illis
             remisit
             .
          
           3.
           
           
             Quia
             non
             reconciliamur
             Deo
             ,
             nisi
             intercedente
             Christi
             morte
             ,
             nec
             aliter
             quàm
             ejus
             sanguine
             peccata
             nostra
             expiantur
             &
             delentur
             ,
             ideò
             neminatim
          
           Petrus
           
             ad
             ipsum
             nos
             revocat
          
           .
           Quarto
           loco
           ,
           
             baptismum
             ponit
             tanquam
             figillum
             quo
             gratiae
             promissio
             confirmatur
             .
             Quare
             in
             his
             paucis
             verbis
             totam
             ferè
             habemus
             Christianismi
             summam
             .
             Nempe
             ,
             ut
             homo
             sibi
             renuncians
             &
             mundo
             ,
             totum
             se
             Deo
             addicat
             :
             Deinde
             ut
             gratuita
             peccatorum
             remissione
             à
             reatu
             mortis
             liberetur
             ,
             adeóque
             adoptetur
             inter
             filios
             Dei.
             
          
        
         
           
             Piscator
             in
             loc
          
           .
           saith
           ,
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           Id
           est
           
             in
             Testimonium
             Remissionis
             peccatorum
             :
             ut
             habentes
             scilicét
             Testimonium
             Divinum
             quòd
             Deus
             vobis
             remiserit
             peccata
             vestra
             propter
             Jesum
             Christum
             in
             quē
             creditis
             :
             Non
             autem
             ad
             consequendam
             Remissionē
             peccatorum
             per
             hoc
             mediū
             sive
             instrumentū
             .
             [
             Baptismus
             est
             medium
             sen
             instrumentū
             quo
             Spiritus
             sanctus
             utitur
             ,
             ad
             fidem
             confimandū
             .
          
           ]
           Vid.
           ultr
           .
        
         
           The
           next
           Text
           we
           shall
           cite
           is
           Act.
           22.16
           :
           [
           
             Arise
             and
             be
             baptized
             ,
             and
             wash
             away
             thy
             sins
             ,
             calling
             on
             the
             name
             of
             the
             Lord.
          
           ]
           Though
           the
           Papists
           vainly
           would
           hence
           gather
           ,
           that
           Baptism
           doth
           wash
           away
           sin
           
             ex
             opere
             operato
          
           ;
           yet
           we
           may
           well
           gather
           ,
           
           1.
           
           That
           it
           washeth
           it
           away
           by
           Confirmation
           and
           Obsignation
           .
           2.
           
           And
           this
           is
           the
           instituted
           use
           of
           Baptism
           ,
           and
           not
           to
           signifie
           what
           may
           or
           will
           be
           done
           hereafter
           .
           Calvin
           on
           this
           Text
           saith
           ,
           [
           
             non
             dubium
             est
             ,
             quin
             fideliter
             rudimentis
          
           Pietatis
           Paulum
           imbuerit
           Ananias
           :
           
             neque
             enim
          
           verae
           fidei
           
             expertem
             baptizasset
          
           .
           ]
           After
           he
           shews
           ,
           that
           it
           was
           a
           confirmation
           of
           the
           pardon
           that
           Paul
           had
           before
           .
        
         
           Joh.
           3.5
           
             Exce●t
             a
             man
             be
             born
             of
             water
             and
             of
             the
             spirit
             ,
             he
             shal
             not
             enter
             into
             the
             kingdom
             of
             God.
          
           Though
           we
           are
           agreed
           against
           the
           Papists
           ,
           that
           Christ
           intendeth
           not
           here
           to
           place
           the
           same
           necessity
           in
           Baptism
           ,
           as
           there
           is
           in
           or
           of
           the
           New
           birth
           by
           the
           spirit
           ;
           yet
           it
           is
           by
           most
           acknowledged
           ,
           that
           Christ
           doth
           here
           speak
           of
           the
           New
           Birth
           ,
           as
           signified
           by
           Baptism
           ;
           and
           so
           hath
           respect
           to
           Baptism
           as
           the
           ordinary
           confirming
           sign
           .
           And
           so
           the
           text
           fully
           sheweth
           us
           ,
           that
           Baptism
           is
           instituted
           to
           be
           the
           sign
           of
           our
           present
           Regeneration
           ;
           Or
           else
           it
           could
           not
           be
           said
           ,
           that
           we
           must
           be
           born
           [
           
             of
             water
             and
             the
             spirit
          
           .
           ]
           And
           that
           Remission
           of
           sin
           is
           here
           included
           ,
           I
           have
           said
           somewhat
           to
           prove
           in
           a
           
             Treat
             .
             against
             infidelity
             ,
             Part.
          
           4.
           
             initio
             .
             Calvin
          
           saith
           ,
           most
           are
           of
           Chrysostoms
           mind
           ,
           who
           took
           it
           to
           be
           meant
           of
           Baptism
           .
           (
           And
           so
           did
           the
           generality
           of
           antient
           Expositors
           )
           And
           though
           himself
           and
           some
           more
           think
           otherwise
           ;
           yet
           as
           long
           as
           they
           take
           it
           to
           be
           a
           Metonymical
           expression
           ,
           the
           sign
           being
           put
           for
           the
           thing
           Signified
           ,
           it
           doth
           as
           well
           acquant
           us
           with
           the
           use
           of
           Baptism
           ,
           as
           if
           it
           were
           a
           proper
           speech
           .
        
         
           
             Bullinger
             in
             loc
          
           .
           saith
           [
           
             H●nc
             Christi
             sententiam
             omnes
             penè
             de
             Baptismo
             interpretantur
             .
             ]
             Beza
          
           believeth
           ,
           that
           the
           Text
           speaks
           of
           Baptism
           ,
           either
           Christs
           ,
           or
           some
           other
           ,
           but
           rather
           Christs
           .
           Piscator
           on
           the
           text
           hath
           these
           words
           .
           [
           
             Nam
             ipsa
             Baptismi
             perceptione
             salutē
             consequimur
             :
             quū
             non
             sit
             institutus
             nisi
             ad
             Remissionem
             peccatorum
             sanguine
             Christi
             partam
             ,
             itemque
             Regenerationem
             spiritus
             testandam
             .
             —
             Baptismus
             additur
             fidei
             ,
             non
             quòd
             parem
             rationem
             ac
             vim
             hab●at
             ,
             sed
             quòd
             ad
             fidem
             testandam
             &
             confirmandam
             adhibeatur
             .
             Ita
             hìc
             Baptismus
             additur
             spiritui
             ,
             quod
             forès
             testetur
             id
             quod
             spiritus
             intus
             peragit
          
           ]
           though
           he
           rather
           interpret
           the
           Text
           as
           Calvin
           .
        
         
           I
           have
           shewed
           before
           from
           Mar.
           1.4
           .
           and
           other
           places
           ,
           that
           Johns
           Baptism
           was
           for
           Remission
           of
           sins
           ;
           that
           is
           ,
           (
           saith
           Gataker
           )
           to
           seal
           us
           the
           pardon
           which
           we
           have
           received
           .
           And
           if
           
           the
           very
           Scripture
           description
           of
           it
           was
           [
           The
           Baptism
           of
           Repentance
           for
           Remission
           of
           sins
           ]
           then
           it
           was
           not
           an
           accidental
           or
           separable
           use
           ,
           as
           to
           the
           Intention
           which
           the
           Administrator
           and
           Receiver
           are
           bound
           to
           .
           And
           justly
           doth
           Beza
           in
           Mat.
           1.4
           .
           fall
           upon
           Erasmus
           sharply
           ,
           for
           saying
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           [
           
             In
             Praepositio
             Praeparationem
             significat
             non
             effectum
          
           ;
           because
           Repentance
           and
           Remission
           (
           saith
           Beza
           )
           cannot
           be
           separated
           ;
           so
           that
           he
           took
           it
           not
           to
           be
           a
           common
           preparatory
           Repentance
           ,
           or
           Baptism
           .
        
         
           Piscator
           on
           Mar.
           1.4
           .
           saith
           ,
           it
           s
           called
           the
           Baptism
           of
           Repentance
           for
           Remission
           of
           sin
           ,
           because
           John
           preached
           Remission
           of
           sin
           to
           the
           penitent
           and
           believers
           ;
           
             praecipiebatque
             ut
             in
             hujus
             rei
             testimonium
             atque
             professionem
             baptizarentur
             .
          
           And
           that
           it
           s
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           id
           est
           ,
           
             Qui
             resipiscentiae
             testificandae
             atque
             profitendae
             adhibebatur
             .
             Neque
             enim
             baptizabat
             nisi
             eos
             qui
             confessione
             pecatorum
             edita
             ,
             resipiscentiam
             suam
             testatam
             reddebant
             :
             ]
             Caeterum
             nomine
             Resipiscentiae
             per
             Synecdochë
             membri
             simul
             intelligenda
             est
             fides
             in
             Christum
          
           ;
           ]
           And
           he
           expounds
           the
           words
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           thus
           ,
           
             Id
             est
             ,
             praed
             cabat
             baptisma
             resipiscentiae
             quod
             ad
             Remissionem
             peccatorum
             pertinet
             ,
             seu
             destinatum
             est
             ,
             ut
          
           Act.
           2.38
           .
           
             sed
             hoc
             est
             rectè
             intelligendū
          
           :
           viz
           
             ad
             Remissionem
             peccatorū
             testificandam
             sive
             obsignandam
             :
             non
             autem
             ad
             illam
             consequendam
             hoc
             opere
             .
          
           [
           And
           on
           Mal.
           3.11
           .
           Observe
           he
           shews
           that
           Christs
           Baptism
           and
           Johns
           are
           the
           same
           ,
           in
           that
           both
           have
           the
           same
           end
           and
           use
           ,
           viz.
           
             Obsignatio
             Remissionis
             peccatorum
             &
             Resipiscentiae
          
           ,
           that
           is
           ,
           as
           already
           extant
           ,
           as
           his
           Judgement
           is
           oft
           delivered
           .
           As
           in
           his
           Schol.
           on
           ver
           .
           11.
           he
           expresly
           saith
           [
           
             In
             resipiscenti●m
          
           ,
           id
           est
           ,
           
             in
             testimonium
             Resipiscentiae
             ,
             ut
             nimirum
             susceptione
             baptismi
             testatum
             faciatis
             vos
             resipuisse
             ,
             &
             indies
             magis
             ac
             magis
             resipiscere
             velle
             :
             sed
             simul
             hìc
             intelligendum
             ,
          
           Joannem
           
             baptizasse
             quoque
             in
             remissionem
             peccatorum
          
           ,
           hoc
           est
           ,
           
             in
             remissionem
             peccatorum
             ,
             ut
             nimirum
             nomine
             Dei
             testatum
             faceret
             resipiscentibus
             &
             in
             Christum
             credentibus
             peccata
             ipsis
             remissa
             esse
             propter
             Christum
             agnum
             Dei.
          
           —
           ]
        
         
           And
           I
           pray
           mark
           his
           observation
           on
           Mat.
           3.6
           ,
           8
           ,
           10.
           concluding
           our
           present
           Question
           :
           [
           
             Baptismus
             nulli
             adulto
             conferendus
             est
             ,
             nisi
             prius
             ediderit
             confessionem
             peccatorū
             &
             fidei
             in
             Christū
             ,
             ac
             praeterea
             promissionem
             sanctae
             vitae
          
           ;
           ]
           which
           he
           proves
           .
           And
           as
           he
           shews
           that
           it
           is
           Saving
           Faith
           and
           Repentance
           that
           he
           
           means
           ,
           which
           hath
           the
           promise
           of
           remission
           ;
           so
           the
           promise
           of
           a
           holy
           Life
           cannot
           be
           sincerely
           made
           by
           any
           till
           he
           have
           a
           Regenerate
           heart
           .
           See
           Doctor
           Hammond
           on
           Mark
           1.4
           .
        
         
           Calvin
           on
           Mat.
           3.6
           .
           saith
           ,
           
             ergò
             ut
             se
             ritè
             ad
             Baptismum
             offerant
             homines
             ,
             peccatorum
             [
             Confessio
             ab
             illis
             requiritur
             ;
             alioqui
             enim
             quàm
             inane
             esset
             ludicrum
             tota
             actio
          
           !
           ]
           If
           I
           had
           charged
           the
           guilty
           so
           ,
           of
           making
           the
           whole
           work
           of
           Baptism
           ludicrous
           ,
           they
           would
           have
           been
           highly
           offended
           :
           Calvin
           shews
           his
           judgement
           ,
           that
           it
           is
           a
           true
           special
           Repentance
           which
           he
           would
           require
           this
           Confession
           to
           manifest
           :
           And
           he
           addeth
           ,
           [
           
             Notandum
             est
             de
             adultis
             hic
             verba
             fieri
             ,
             quos
             scimus
             non
             promiscuè
             in
             Ecclesiam
             esse
             admittendos
             ,
             nec
             Baptismo
             initiandos
             esse
             in
             corpus
             Christi
             nisi
             examine
             prius
             habito
             ,
             ]
             viz.
          
           about
           the
           said
           Repentance
           and
           Faith.
           
        
         
           Paraeus
           on
           Mat.
           3.5
           .
           shews
           that
           the
           order
           was
           that
           Confession
           as
           a
           testimony
           of
           true
           Repentance
           go
           first
           ,
           and
           then
           Baptism
           for
           Remission
           of
           sins
           [
           
             confessio
             post
             ponitur
             ;
             sed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             constructionis
             —
             Confesii
             baptizabantur
             :
          
           pro
           ,
           
             Cum
             confessi
             essent
             peccata
             ,
             baptismum
             accipiebant
             Sacramentum
             remissionis
             peccatorum
             .
             Non
             prius
             baptizabantur
             ,
             postea
             confitebantur
             —
             Auditores
             igitur
             primò
             in
             testimonium
             Resip●scentiae
             confitebantur
             sua
             peccata
             ,
             deinde
             baptizabātur
             :
             tertiò
             ,
             fide
             Baptismi
             fructum
             suscipiebant
             Remissionē
             peccatorum
             .
             Docet
             hic
             locus
             varia
             .
          
           1.
           
           
             Quod
             Baptismus
             sit
             sacramentū
             Remissionis
             peccatorum
             ,
             ex
             parte
             Dei
             ;
             spondet
             enim
             Deus
             ceu
             jurejurando
             ,
             baptizatis
             remissionem
             gratuitam
             peccatorum
             propter
             Christum
             .
          
           2.
           
           
             Quod
             sit
             etiam
             sacramentum
             Resipiscentiae
             ,
             ex
             parte
             nostra
             .
             Restipulamur
             enim
             Deo
             fidem
             &
             poenitentiam
             pro
             tanto
             beneficio
             .
          
           (
           That
           is
           ,
           both
           profess
           it
           at
           present
           ,
           and
           engage
           to
           continue
           in
           it
           ;
           answering
           the
           interrogation
           Credis
           ?
           with
           a
           Credo
           ,
           and
           not
           only
           a
           
             Credam
             .
          
           )
           3.
           
           
             Ad
             Sacramenta
             non
             esse
             admittendos
             Impoenitentes
          
           ;
           (
           He
           speaks
           of
           the
           Repentance
           which
           had
           the
           promise
           of
           Remission
           )
           —
           
             Hoc
             enim
             damus
             (
             Anabaptistis
             )
             in
             Ecclesiam
             suscipiendos
             &
             baptizandos
             non
             esse
             ,
             nisi
             praevia
             confessione
             Fidei
             &
             Poenitentiae
          
           (
           by
           the
           adult
           :
           )
           
             quem
             morem
             &
             vetus
             servavit
             Ecclesia
             &
             nostrae
             hodie
             observant
             ,
             si
             vel
             Judaeus
             vel
             Turca
             adultus
             baptismo
             sit
             ini●i
             indus
             .
          
        
         
           And
           on
           verse
           7.
           he
           saith
           (
           which
           will
           be
           harsh
           to
           our
           Opponents
           )
           
             Ex
             concione
             ipsa
             datur
             intelligi
             ,
             multos
             illerum
             simulata
             
             poenitentia
             etiam
             baptismū
             petivisse
             :
             Horum
             hypocrisin
             cùm
             non
             ignoraret
             ,
             non
             passus
             eos
             latere
             in
             turba
             ,
             nec
             ad
             baptismum
             indignos
             admisit
             sed
             acri
             objurgatione
             ,
             hortatione
             ,
             &
             comminatione
             ad
             seriam
             resipiscentiam
             extimulat
             &
             ad
             baptismum
             praeparat
             .
          
           (
           where
           he
           goeth
           three
           steps
           beyond
           our
           Opposers
           ;
           who
           1.
           will
           not
           have
           us
           require
           as
           necessary
           so
           much
           as
           a
           shew
           of
           this
           Repentance
           .
           2.
           
           Much
           less
           the
           sincerity
           of
           it
           ;
           3.
           nor
           to
           deny
           them
           Baptism
           as
           unworthy
           till
           they
           are
           prepared
           .
           )
           After
           he
           shews
           ,
           that
           Hypocrits
           will
           creep
           in
           among
           the
           good
           :
           partly
           such
           as
           we
           cannot
           discern
           ,
           and
           those
           are
           to
           be
           left
           to
           the
           judgement
           of
           God
           ;
           
             partim
             manifesti
             ,
             quos
             Pastores
             admittere
             non
             debent
             sine
             examine
             ,
             nè
             Sacramenta
             prost●tuant
             ,
             sibi
             &
             Ecclesiae
             reatum
             attrahant
             ,
          
           (
           How
           little
           do
           our
           confident
           opposers
           fear
           this
           !
           )
           —
           
             Facite
             fructus
             dignos
             Poenitentiae
          
           .
           Pro
           ,
           
             Cavete
             ,
             mihi
             ,
             vel
             Deo
             hypocrisi
             illudere
             ,
             sed
             videte
             ut
             veram
             poenitentiam
             agatis
             ,
             ab
             erroribus
             &
             peccatis
             vestris
             ,
             &
             si●
             baptismum
             Novae
             Ecclesiae
             sacramentum
             suscipiatis
             .
             Fructus
             poenitentiae
             vocat
             ,
             ut
             palam
             erroribus
             ,
             sectis
             &
             vitiis
             suis
             renuncient
             ,
             &
             emendatione
             vitae
             se
             novos
             homines
             deinceps
             testentur
             .
             Non
             enim
             satis
             est
             foris
             poenitētiā
             simulare
             ,
             quod
             etiā
             hypocritae
             solent
             ,
             &c.
             
          
           [
           And
           p.
           56.
           against
           Maldonate
           ,
           he
           proveth
           the
           Baptism
           of
           Christ
           and
           John
           all
           one
           ;
           and
           when
           Maldonate
           saith
           that
           John
           baptized
           [
           
             in
             poenitentium
             baptismus
             praecedebat
             ,
             &
             poenitentia
             sequebatur
          
           ]
           (
           confessing
           ,
           that
           in
           Christs
           Baptism
           Repentance
           precedes
           ,
           )
           he
           answereth
           ,
           [
           that
           it
           is
           false
           ;
           
           
             Nam
             etiam
             in
          
           Joannis
           
             baptismo
             praecedebat
             poenitentia
             ,
             sequebatur
             baptismus
             .
          
           ]
        
         
           If
           then
           it
           be
           certain
           that
           Johns
           Baptism
           was
           for
           present
           Remission
           of
           sins
           ,
           even
           the
           obsignation
           of
           a
           Remission
           already
           conferred
           by
           the
           promise
           ,
           it
           will
           be
           at
           least
           as
           evident
           that
           Christs
           Baptism
           is
           so
           to
           ,
           and
           accordingly
           to
           be
           administred
           .
        
         
           Hence
           it
           is
           ,
           that
           the
           Faith
           which
           the
           Apostles
           before
           they
           baptized
           men
           did
           perswade
           them
           to
           ,
           was
           still
           a
           Justifying
           Faith
           ,
           (
           as
           Act.
           13.38
           ,
           39.
           
             &
             passim
          
           )
           as
           that
           which
           they
           were
           to
           annex
           the
           Seal
           of
           Baptism
           to
           ,
           (
           or
           to
           Gods
           promise
           on
           mens
           believing
           .
           )
        
         
           2
           Pet.
           1.9
           It
           is
           said
           of
           the
           barren
           ungodly
           Professor
           ,
           [
           
             that
             he
             hath
             forgotten
             that
             he
             was
             purged
             from
             his
             old
             sins
          
           ;
           ]
           where
           I
           take
           it
           for
           a
           clear
           case
           that
           it
           is
           the
           Baptismal
           Washing
           which
           the
           Apostle
           there
           intendeth
           ,
           wherein
           all
           profess
           to
           put
           off
           the
           Old
           Man
           ,
           and
           to
           be
           washed
           from
           their
           former
           filthiness
           .
           For
           I
           
           suppose
           we
           shall
           be
           loth
           to
           yield
           that
           it
           was
           an
           actual
           cleansing
           ,
           either
           of
           Remission
           or
           Mortification
           ,
           which
           the
           Apostle
           meaneth
           ,
           left
           we
           grant
           that
           men
           may
           fall
           from
           such
           a
           state
           :
           And
           therefore
           it
           must
           be
           a
           Sacramental
           washing
           or
           Cleansing
           ,
           wherein
           the
           matter
           was
           appearingly
           and
           sacramentally
           transacted
           .
           From
           whence
           it
           is
           plain
           ,
           that
           the
           Apostle
           took
           it
           for
           granted
           ,
           that
           as
           all
           the
           Baptized
           were
           visibly
           Church-Members
           ,
           so
           were
           they
           all
           visibly
           washed
           from
           their
           old
           sins
           ;
           which
           sheweth
           both
           what
           was
           their
           own
           Profession
           ,
           and
           what
           was
           the
           stated
           end
           and
           use
           of
           the
           Ordinance
           .
           The
           Apostle
           saith
           not
           that
           [
           he
           hath
           forgotten
           that
           he
           promised
           or
           engaged
           to
           be
           purged
           from
           his
           old
           sins
           ,
           ]
           but
           that
           [
           he
           was
           purged
           ]
           from
           them
           .
           
             Pareus
             in
             loc
          
           .
           saith
           ,
           [
           
             A
             veteribus
             peccatis
             purgatum
          
           ,
           h.
           e.
           
             se
             esse
             baptizatum
             :
             seu
             se
             accepisse
             in
             Baptismo
             purgationis
             signaculum
             .
             Omnes
             enim
             baptizati
             debent
             purgari
             à
             peccatis
             ,
             sicut
             dicuntur
             induere
             Christum
             ,
          
           Gal.
           3.
           
             mori
             cum
             Christo
          
           ,
           Rom.
           6.
           
             sensus
             est
             :
             Qui
             se
             volutant
             in
             sceleribus
             ,
             non
             recordantur
             se
             baptizatos
             esse
             :
             Abnegant
             ergo
             Baptismum
             suum
             .
          
           ]
           1
           Cor.
           6
           11.
           
           The
           Apostle
           saith
           of
           the
           visible
           Church
           of
           Corinth
           ,
           [
           
             such
             were
             some
             of
             you
             ;
             but
             ye
             are
             washed
             ,
             but
             ye
             are
             sanctified
             ,
             but
             ye
             are
             justified
             ,
             &c.
          
           ]
           where
           it
           is
           evident
           ,
           that
           all
           the
           visible
           members
           of
           the
           Church
           are
           visibly
           washed
           ,
           sanctified
           ,
           justified
           ,
           (
           of
           which
           Text
           I
           shall
           speak
           more
           anon
           .
           )
           And
           I
           thik
           it
           is
           clear
           ,
           that
           by
           Washing
           here
           he
           hath
           some
           respect
           to
           their
           Baptism
           .
        
         
           I
           shall
           not
           stand
           now
           to
           add
           any
           more
           texts
           ,
           because
           we
           shall
           have
           occasion
           anon
           to
           do
           it
           ;
           but
           may
           hence
           conclude
           ,
           that
           till
           one
           text
           of
           Scripture
           be
           produced
           from
           whence
           it
           may
           be
           proved
           ,
           that
           Christ
           did
           institute
           such
           a
           thing
           as
           Baptism
           ,
           which
           was
           not
           for
           the
           present
           signal
           Remission
           of
           sin
           ,
           we
           must
           take
           the
           contrary
           for
           granted
           ,
           because
           we
           have
           so
           many
           texts
           that
           tell
           us
           that
           his
           Baptism
           was
           for
           Remission
           of
           sin
           .
        
         
           I
           shall
           only
           here
           add
           ,
           that
           the
           very
           sign
           it self
           which
           is
           the
           washing
           of
           the
           body
           by
           water
           ,
           doth
           plainly
           shew
           that
           the
           washing
           of
           the
           soul
           by
           the
           blood
           of
           Christ
           ,
           is
           the
           thing
           signified
           ;
           and
           the
           present
           actual
           use
           of
           the
           sign
           is
           to
           signifie
           the
           presence
           and
           actuality
           of
           the
           thing
           signified
           .
           So
           that
           I
           conclude
           ,
           that
           there
           is
           no
           Baptism
           to
           be
           administred
           without
           a
           Profession
           of
           saving
           faith
           and
           Repentance
           fore-going
           ,
           because
           there
           is
           no
           Baptism
           
           that
           ever
           Christ
           appointed
           but
           what
           is
           for
           the
           obsignation
           of
           Remission
           of
           sin
           which
           is
           the
           consequent
           .
        
         
           Mr.
           
             Blake
             page
          
           171.
           reciteth
           some
           words
           of
           mine
           containing
           this
           Argument
           ,
           thus
           :
           that
           faith
           to
           which
           the
           promise
           of
           Remission
           and
           justification
           is
           made
           ,
           must
           also
           be
           sealed
           to
           :
           Or
           that
           faith
           which
           is
           the
           condition
           of
           the
           promise
           ,
           is
           the
           condition
           
             in
             foro
             Dei
          
           of
           the
           Title
           to
           the
           seal
           :
           But
           it
           is
           only
           solid
           true
           faith
           that
           is
           the
           condition
           of
           the
           promise
           of
           Remission
           :
           therefore
           it
           is
           that
           which
           gives
           Right
           
             in
             foro
             Dei
          
           to
           the
           seal
           ]
           Who
           would
           think
           now
           but
           Mr.
           Blake
           had
           given
           some
           substantial
           answer
           to
           this
           and
           other
           Arguments
           ,
           when
           himself
           and
           some
           others
           are
           so
           confident
           of
           the
           sufficiency
           of
           them
           ?
           His
           answer
           is
           this
           [
           
             To
             this
             I
             have
             answered
             ,
             faith
             is
             not
             sealed
             to
             but
             Remis●ion
             of
             sins
             or
             salvation
             upon
             condition
             of
             faith
             ;
             and
             when
             I
             come
             to
             speake
             of
             the
             sealing
             of
             Sacraments
             ,
             I
             shall
             God
             willing
             make
             this
             more
             evident
             ,
             that
             the
             sacrament
             ,
          
           quâ
           
             seal
             ,
             immediately
             respects
             our
             priviledges
             not
             duties
          
           ]
           Reply
           .
           1.
           
           Is
           here
           one
           word
           of
           answer
           to
           any
           real
           part
           of
           the
           Argument
           ?
           Is
           not
           this
           answer
           as
           little
           to
           the
           matter
           as
           if
           he
           had
           talk't
           of
           another
           subject
           .
           I
           think
           it
           my
           Duty
           to
           say
           that
           Ministers
           of
           the
           Gospel
           do
           but
           proclaim
           to
           the
           Church
           the
           matter
           of
           our
           common
           lamentation
           ,
           and
           the
           enemies
           joy
           ,
           when
           some
           confidently
           publish
           such
           kind
           of
           Disputations
           ,
           and
           others
           are
           satisfied
           with
           them
           .
           And
           I
           must
           say
           ,
           if
           all
           were
           such
           ,
           they
           should
           never
           more
           be
           angred
           with
           one
           word
           of
           mine
           ,
           in
           opposition
           to
           their
           assertions
           ,
           though
           they
           would
           maintain
           that
           the
           Crow
           is
           white
           .
        
         
           2.
           
           To
           that
           useless
           touch
           that
           he
           hath
           on
           a
           word
           (
           whose
           following
           explication
           might
           have
           spared
           him
           his
           labour
           )
           I
           may
           say
           that
           our
           Divines
           have
           ordinarily
           maintained
           hitherto
           that
           there
           is
           a
           mutual
           covenanting
           between
           God
           and
           us
           (
           and
           no
           man
           more
           then
           Mr.
           Blake
           )
           and
           that
           in
           the
           Sacrament
           there
           is
           a
           mutual
           sealing
           ;
           the
           receiving
           being
           our
           seal
           ,
           as
           the
           Act
           is
           Gods.
           
        
         
           Arg
           6.
           
           If
           Baptism
           be
           instituted
           to
           be
           a
           seal
           of
           the
           Righteousness
           of
           that
           faith
           which
           we
           have
           being
           yet
           unbaptized
           ,
           then
           must
           we
           Baptize
           none
           that
           profess
           not
           a
           justifying
           faith
           (
           and
           their
           seed
           )
           But
           the
           Antecedent
           is
           true
           ;
           therefore
           so
           is
           the
           consequent
           .
        
         
           The
           reason
           of
           the
           consequence
           is
           evident
           in
           that
           we
           must
           
           use
           Baptism
           only
           according
           to
           its
           nature
           ,
           and
           to
           it
           s
           instituted
           ends
           .
        
         
           The
           Antecedent
           is
           proved
           thus
           :
           Circumcision
           was
           instituted
           to
           be
           a
           seal
           of
           the
           righteousness
           of
           that
           faith
           which
           they
           had
           being
           yet
           uncircumcised
           :
           therefore
           Baptism
           is
           instituted
           to
           be
           a
           seal
           of
           the
           righteousness
           of
           that
           faith
           which
           we
           have
           yet
           unbaptized
           ;
           the
           consequence
           will
           not
           be
           denyed
           by
           them
           whom
           we
           now
           deal
           with
           :
           Because
           they
           confess
           that
           Baptism
           succeedeth
           Circumcision
           .
           The
           Antecedent
           is
           evident
           in
           Rom.
           4.11
           .
           It
           being
           so
           expresly
           said
           of
           Abraham
           ,
           to
           whom
           circumcision
           was
           first
           given
           .
           I
           cannot
           imagine
           what
           they
           will
           say
           ,
           unless
           it
           be
           by
           recourse
           to
           the
           Anabaptists
           shift
           ,
           to
           say
           ,
           that
           Circumcision
           was
           instituted
           to
           this
           end
           indeed
           ,
           to
           Abraham
           himself
           ,
           and
           others
           that
           were
           sincere
           ,
           but
           not
           to
           all
           that
           had
           right
           to
           it
           .
           But
           God
           here
           tels
           us
           ,
           the
           established
           use
           and
           end
           of
           his
           Ordinance
           ;
           and
           in
           such
           Relations
           ,
           the
           end
           is
           inseparable
           .
           And
           as
           God
           hath
           not
           made
           many
           sorts
           of
           Baptisms
           or
           Circumcisions
           ,
           so
           neither
           many
           neerer
           inconsistent
           ends
           ,
           (
           or
           separable
           .
           )
           And
           we
           are
           likest
           to
           know
           the
           true
           end
           of
           the
           institution
           ,
           where
           the
           institution
           and
           first
           example
           are
           reported
           to
           us
           .
        
         
           
             Calvin
             in
             loc
          
           saith
           [
           
             Hic
             porrò
             habemus
             insignem
             locum
             de
             commum
             sacramentorum
             usu
             :
             sunt
             enim
             (
             teste
          
           Paulo
           )
           
             sigilla
             ,
             quibus
             &
             Dei
             promissiones
             cordibus
             nostris
             quodammodo
             imprimuntur
             ,
             &
             sancitur
             gratiae
             certitudo
             ,
             —
             Quare
             maneat
             hoc
             fixum
             ,
             sacra
             symbola
             esse
             ●l
             est
             monia
             quibus
             gratiam
             suam
             Deus
             cordibus
             nostris
             —
             obsignat
             .
             Gratuita
             Reconciliatio
             in
             Deo
             in
             signo
             illo
             inclusa
             fuit
             —
             Duae
             deniq●e
             ut
             Baptismi
             hodie
             sunt
             ,
             ità
             olim
             Circumcisionis
             erant
             partes
             ;
             nempe
             tam
             vitae
             novitatem
             quàm
             peccatorum
             Remissionem
             testari
             :
          
           ]
           But
           he
           shews
           next
           ,
           that
           all
           the
           circumcised
           had
           not
           Justice
           ;
           (
           that
           is
           actual
           faith
           and
           sanctity
           )
           first
           giving
           instance
           in
           Isaac
           an
           Infant
           .
        
         
           Saith
           
             Aritius
             in
             loc
             .
             Hanc
             Justitiam
             obsignavit
          
           hoc
           est
           ,
           
             illū
             certum
             reddidit
             de
             faedere
             inito
             &
             acceptatione
             gratuita
             .
          
        
         
           Saith
           
             Piscator
             in
             loc
             .
             Sicut
             olim
             Circumcisio
             signum
             fuit
             federis
             gratiae
             ,
             &
             sigillum
             quo
             credentibus
             obsignata
             fuit
             Justitia
             fidei
             ,
          
           hoc
           est
           
             quo
             illi
             certiores
             sunt
             redditi
             ,
             sibi
             rem●ss●
             esse
             peccata
             prepter
             futuram
             satisfactionem
             Christi
             ,
             ac
             proinde
             se
             habere
             Deū
             prepitū
             ac
             saventeē
             ;
             it●●ctera
             quoque
             sacramēta
             ,
          
           &c.
           
             similiter
             &
             finis
             seu
             scopus
             
             omnium
             sacramentorum
             unus
             idemque
             est
             ,
          
           viz.
           
             Obsignatio
             justitiae
             Fidei
             ,
             quae
             vulgo
             dicitur
             fidei
             confirmatio
             .
          
           ]
        
         
           
             Paraeus
             in
             loc
          
           .
           saith
           ,
           [
           
             Ita
             signum
             fuit
             dantis
             &
             accipientis
             respectu
             ,
          
           &c.
           ]
           Et
           [
           
             justitia
             fid●i
             est
             Remissio
             peccatorum
             fide
             accepta
             propter
             redemptionem
             Christi
          
           ]
           Et
           [
           
             sic
             sacramenta
             non
             sunt
             instituta
             justificandis
             ,
             sed
             justificatis
             ,
          
           h.
           e.
           
             non
             infidelibus
             ,
             sed
             conversis
             .
             Non
             igitur
             nisi
             conversione
             &
             fide
             sumi
             debent
             ;
             secus
             sigilla
             justitiae
             esse
             cessant
             .
             Quid
             enim
             non
             hathentibus
             fidem
             &
             justitiam
             obsignarem
             ?
          
           ]
           Yet
           following
           Calvin
           ,
           he
           next
           sheweth
           ,
           that
           sometime
           Righteousness
           doth
           follow
           after
           and
           not
           precede
           ,
           instancing
           in
           Isaac
           ,
           which
           none
           denieth
           .
           For
           Infants
           are
           baptized
           on
           the
           account
           of
           their
           Parents
           faith
           ,
           and
           not
           their
           own
           ;
           and
           the
           adult
           oft
           profess
           the
           faith
           which
           they
           have
           not
           .
        
         
           Note
           also
           here
           ,
           besides
           Paraeus
           his
           express
           decision
           of
           the
           main
           controversie
           ,
           how
           he
           takes
           the
           converted
           justified
           and
           believers
           for
           the
           same
           ;
           and
           the
           unconverted
           ,
           unjustified
           ,
           and
           Infidels
           ,
           for
           the
           same
           .
           Ragerus
           a
           little
           quarrels
           with
           Paraeus
           ,
           and
           (
           as
           many
           Lutherans
           do
           )
           would
           make
           Abrahams
           example
           no
           standing
           Rule
           ;
           that
           the
           Sacrament
           begets
           not
           the
           first
           Grace
           ;
           [
           
             sed
             non
             sequitur
             ,
             in
             hoc
             subjecto
             Circumcisio
             non
             habuit
             virtutem
             operativam
             gratiae
             primitus
             conferendae
             :
             ergò
             in
             nullo
             habuit
             :
             imò
             vero
             aliis
             gratiae
             divinae
             adhuc
             destitutis
             medium
             esse
             potuit
             gratiae
             primitus
             conferendae
             .
          
           ]
           so
           others
           of
           that
           way
           .
           But
           as
           we
           distinguish
           between
           what
           God
           may
           do
           by
           Baptism
           ,
           and
           what
           he
           hath
           Instituted
           it
           to
           do
           ;
           so
           the
           very
           judgement
           of
           these
           Lutherans
           and
           many
           Papists
           ,
           who
           will
           have
           Sacraments
           to
           confer
           Grace
           where
           it
           is
           not
           ,
           is
           against
           the
           opinion
           that
           we
           now
           resist
           .
           For
           it
           is
           not
           any
           lower
           effect
           only
           ,
           but
           saving
           Justification
           or
           Remission
           ,
           which
           these
           make
           to
           be
           the
           present
           effect
           of
           it
           .
        
         
           Dr.
           Willet
           in
           loc
           .
           saith
           [
           
             Circumcision
             then
             did
             not
             confer
             upon
             him
             that
             Grace
             which
             he
             had
             not
             ,
             but
             did
             confirm
             and
             stablish
             him
             in
             the
             grace
             and
             faith
             received
             ,
             the
             Sacraments
             then
          
           non
           Instituta
           sunt
           justificandis
           ,
           sed
           justificatis
           ,
           
             are
             not
             Instituted
             for
             those
             which
             are
             to
             be
             justified
             ,
             but
             for
             them
             which
             are
             already
             justifyed
             .
          
           Parae
           .
           ]
        
         
           
             Peter
             Martyr
          
           is
           larger
           ,
           and
           makes
           these
           words
           of
           Paul
           to
           be
           the
           definition
           of
           a
           Sacrament
           ,
           to
           be
           a
           Seal
           of
           the
           Righteousness
           of
           faith
           .
           Much
           out
           of
           them
           might
           be
           cited
           for
           the
           cause
           in
           hand
           ,
           but
           that
           I
           must
           avoid
           prolixity
           .
           So
           much
           shall
           serve
           for
           that
           Argument
           .
        
         
         
           Argum.
           7.
           
           We
           must
           Baptize
           none
           but
           those
           that
           are
           first
           professed
           Disciples
           of
           Christ
           (
           and
           their
           children
           ,
           who
           are
           also
           Disciples
           )
           but
           none
           are
           professed
           Disciples
           of
           Christ
           that
           profess
           not
           saving
           faith
           in
           Christ
           ;
           therefore
           we
           may
           not
           Baptize
           any
           that
           profess
           not
           saving
           faith
           in
           Christ.
           
        
         
           The
           Major
           is
           proved
           from
           Matth
           38.19
           .
           
             Go
             Disciple
             me
             all
             Nations
             ,
             batizing
             them
             .
          
           ]
           As
           for
           those
           that
           say
           ,
           they
           are
           Discipled
           by
           baptizing
           ,
           and
           not
           before
           baptizing
           .
           1.
           
           They
           speak
           not
           the
           sense
           of
           that
           Text.
           2.
           
           Nor
           that
           which
           is
           true
           or
           rational
           ,
           if
           they
           mean
           it
           absolutely
           as
           so
           spoken
           ;
           else
           why
           should
           one
           be
           baptized
           more
           then
           another
           .
           3.
           
           But
           if
           they
           mean
           that
           by
           heart-covenant
           ,
           or
           Gods
           Accep●ance
           and
           promise
           they
           are
           Disciples
           before
           ,
           but
           not
           so
           compleatly
           till
           the
           covenant
           be
           sealed
           and
           solemnized
           ,
           as
           a
           souldier
           is
           not
           so
           signally
           a
           souldier
           till
           he
           be
           listed
           ,
           nor
           a
           King
           till
           he
           be
           crowned
           so
           fully
           a
           King
           ,
           or
           a
           man
           or
           woman
           so
           fully
           married
           till
           it
           be
           solemnized
           in
           the
           Congregation
           ;
           in
           this
           sense
           they
           say
           the
           same
           that
           I
           am
           proving
           :
           Men
           must
           be
           first
           Disciples
           by
           the
           professed
           consent
           ,
           before
           they
           are
           declared
           such
           by
           the
           Seals
           or
           publike
           sacramental
           solemnization
           .
        
         
           And
           that
           only
           the
           professors
           of
           saving
           Faith
           and
           their
           Infants
           are
           Disciples
           ,
           may
           appear
           by
           a
           perusal
           of
           the
           Texts
           of
           Scripture
           that
           use
           this
           word
           ;
           and
           it
           w●ll
           not
           only
           be
           found
           that
           this
           which
           I
           maintain
           is
           the
           ordinary
           use
           of
           the
           Word
           (
           which
           should
           make
           it
           so
           also
           with
           us
           )
           but
           that
           no
           Text
           can
           be
           cited
           where
           any
           others
           are
           called
           the
           Disciples
           of
           Christ.
           For
           the
           Major
           and
           Minor
           both
           observe
           Piscators
           Definition
           of
           Baptism
           (
           on
           Mat.
           28.19
           .
           )
           
             Baptismus
             est
             sacramentum
             novi
             Testamenti
             ,
             quo
             homines
             ad
             Ecclesiam
             pertinentes
             ex
             mandato
             Christi
             cultui
             veri
             Dei
             ,
             qui
             est
             Pater
             ,
             Filius
             &
             Spiritus
             Sanctus
             ,
             per
             ministros
             verbi
             consecrantur
             ,
             &
             in
             fide
             Remissionis
             peccatorum
             ,
             &
             spe
             vitae
             aeternae
             confirmantur
             .
          
           ]
           And
           he
           proveth
           this
           Description
           
             per
             partes
          
           :
           1.
           
           That
           its
           a
           Sacrament
           .
           2.
           
           That
           it
           belongeth
           to
           those
           that
           pertain
           to
           that
           Church
           ,
           and
           that
           they
           only
           must
           be
           baptized
           
             qui
             ecclesiam
             fuerint
             ingressi
             ,
             ac
             fidem
             evangelii
             professi
             ,
          
           which
           he
           proveth
           from
           Mark
           16.16
           .
           he
           that
           believeth
           and
           is
           baptized
           shall
           be
           saved
           .
           
             Vult
             Ergò
          
           (
           saith
           he
           )
           
             ut
             prius
             constet
             de
             alicuius
             fide
             quam
             baptizetur
             ]
             Vnde
          
           Acts
           8.
           
           
             Philippus
             Evangelista
             non
             prius
             baptizare
             voluit
             Eunuchum
             illum
             Aethiopem
             quam
             is
             professus
             
             esset
             fidem
             Christi
          
           ]
           And
           by
           the
           proof
           from
           Mar.
           16.16
           .
           It
           is
           apparent
           that
           he
           speaks
           of
           saving
           faith
           .
           Then
           he
           proves
           the
           last
           part
           of
           his
           description
           [
           
             Postremo
             per
             Baptismum
             homines
             in
             fide
             &
             spe
             confirmari
             liquet
             ex
             verbis
             ,
             Qui
             crediderit
             &
             baptizatus
             fuerit
             salvabitur
             ;
             &
             sic
             Petrus
             ,
          
           Act
           2.38
           .
           
             resipiscentes
             Judaeos
             jubet
             baptizari
             in
             remissionem
             pe●catorum
             ,
             hoc
             est
             ,
             ad
             confirmandam
             fidem
             remissionie
             peccatorum
             .
             Item
             ,
          
           Act.
           22.16
           .
           
             Ananias
             dicit
             Paulo
             recens
             converso
             ,
             Baptizare
             &
             ablue
             peccata
             tua
             ,
             hoc
             est
             ,
             Baptizare
             ad
             confirmandam
             fidem
             remissionis
             peccatorum
             ,
             quod
             abluta
             sint
             peccata
             tua
             sanguine
             Christi
             .
          
           ]
        
         
           
             Calvin
             in
             loc
          
           .
           saith
           [
           
             Baptizari
             jubet
             Christus
             eos
             qui
             nomen
             evangelio
             dederint
             ,
             seque
             professi
             fuerint
             Discipulos
             ,
             p●rtim
             ut
             illis
             Baptismus
             sit
             vitae
             aeternae
             tessera
             coram
             Deo
             ;
             partim
             apud
             homines
             externum
             fidei
             signum
             .
             Scimus
             enim
             Deum
             nobis
             testari
             Adoptionis
             suae
             gratiam
             hoc
             signo
             ;
             quia
             nos
             inserit
             in
             corpus
             filii
             sui
             ,
             ut
             nos
             in
             grege
             suo
             censeat
             :
             Ideo
             &
             spirituale
             nostrum
             lavacrum
             ,
             quo
             nos
             sibi
             reconciliat
             ,
             ut
             nova
             justitia
             illic
             representatur
             .
             Sed
             quemadmodum
             gratiam
             suam
             Deus
             hoc
             sigillo
             nobis
             confirmat
             ,
             ita
             quicunque
             se
             ad
             Baptismum
             offerunt
             ,
             vicissim
             ,
             quasi
             data
             syngrapha
             ,
             obstringunt
             suam
             fidem
             .
          
           ]
           And
           after
           [
           
             verum
             quia
             docere
             prius
             jubet
             Christus
             quam
             baptizare
             ,
             &
             tantum
             credentes
             ad
             Baptismum
             vult
             recipi
             ,
             videtur
             non
             ritè
             administrari
             baptismus
             ,
             nisi
             fides
             precesserit
             .
          
           ]
           On
           this
           pretence
           he
           shews
           that
           the
           Anabaptists
           oppose
           Infant-Baptism
           ;
           To
           which
           he
           answers
           ,
           not
           by
           receding
           from
           what
           is
           said
           before
           but
           by
           shewing
           that
           [
           
             eos
             qui
             fide
             in
             ecclesiam
             Dei
             ingressi
             sunt
             ,
             videmus
             cum
             sua
             sobole
             censeri
             in
             Christi
             membris
             ,
             &
             in
             salutis
             haereditatem
             simul
             vocari
             .
             Nec
             vero
             separatur
             hoc
             modo
             Baptismus
             à
             fide
             vel
             doctrina
             ;
             quia
             licèt
             pueri
             infantes
             nondam
             per
             aetatem
             side
             percipiant
             Dei
             gratiam
             ,
             Deus
             tamen
             eorum
             parentes
             compellans
             ipsus
             etiam
             complectitur
             .
          
           ]
           So
           that
           it
           is
           Calvins
           judgement
           ,
           that
           this
           very
           Text
           which
           is
           the
           most
           notable
           Copy
           of
           the
           Apostolical
           commission
           for
           the
           Baptizing
           of
           the
           discipled
           Nations
           ,
           doth
           appoint
           that
           saving
           faith
           be
           professed
           ,
           before
           men
           be
           baptized
           ;
           and
           lie
           makes
           these
           to
           be
           the
           Disciples
           with
           their
           Infants
           ;
           and
           that
           it
           is
           Reconciliation
           ,
           Adoption
           ,
           and
           the
           Inheritance
           of
           salvation
           that
           are
           sealed
           up
           to
           Parents
           and
           children
           by
           Baptism
           .
        
         
           
             Paraeus
             in
             loc
          
           .
           saith
           [
           
             Cum
             Baptismus
             sit
             signum
             faederis
             testificans
             baptizatos
             recipi
             a
             Deo
             in
             gratiam
             ,
             haud
             dubiè
             Pater
             ,
             filius
             
             &
             spiritus
             sanctus
             sunt
             unus
             verus
             Deus
             ,
             baptizatos
             in
             gratiam
             &
             foedus
             recipiens
             .
          
           ]
           And
           he
           expoundeth
           this
           from
           Mar.
           16.16
           .
           shewing
           that
           as
           the
           order
           is
           
             credere
             &
             baptizari
          
           ;
           so
           that
           this
           is
           a
           true
           saving
           faith
           .
           [
           
             l●st
             autem
             credere
             Evangelio
             non
             solum
             assentiri
             doctrinae
             quod
             vera
             sit
             ,
             sed
             fiducia
             certa
             sibi
             applicare
             promissionem
             gratiae
             ;
             nos
             recipi
             in
             gratiam
             :
             nobis
             remissa
             esse
             peccata
             propter
             Christum
             .
             Commendat
             vero
             nobis
             fidem
             &
             baptismum
             duabus
             rationibus
             :
             una
             ab
             utili
             :
             salvabitur
             ,
          
           h.
           e.
           
             vitam
             aeternam
             consequetur
          
           .
           ]
           For
           my
           own
           part
           ,
           I
           have
           before
           entered
           my
           dissent
           to
           such
           descriptions
           of
           justifying
           faith
           as
           make
           it
           to
           be
           a
           Believing
           that
           our
           sins
           are
           pardoned
           ;
           but
           yet
           I
           agree
           with
           him
           and
           the
           rest
           in
           the
           main
           that
           it
           must
           be
           an
           Act
           of
           the
           will
           (
           embracing
           or
           accepting
           an
           offered
           Christ
           )
           as
           well
           as
           of
           the
           understanding
           ,
           and
           that
           the
           Profession
           of
           it
           must
           go
           before
           Baptism
           .
        
         
           But
           I
           shall
           further
           prove
           the
           Minor
           from
           some
           other
           Texts
           of
           Scripture
           ,
           viz.
           that
           they
           are
           not
           Christs
           Disciples
           that
           Profess
           not
           saving
           faith
           (
           or
           are
           not
           the
           Infants
           of
           such
           .
           )
        
         
           Luke
           14.26
           ,
           27
           ,
           33.
           
           
             If
             any
             man
             come
             to
             me
             and
             hate
             not
             his
             Father
             and
             Mother
             ,
             and
             Wife
             and
             Children
             ,
             and
             Brothers
             and
             Sisters
             ,
             yea
             and
             his
             own
             life
             also
             ,
             he
             cannot
             be
             my
             Disciple
             :
             and
             whosoever
             doth
             not
             bear
             his
             Cross
             and
             come
             after
             me
             ,
             cannot
             be
             my
             Disciple
             :
             whosoever
             he
             be
             of
             you
             that
             forsaketh
             not
             all
             that
             he
             hath
             ,
             cannot
             be
             my
             Disciple
             .
          
           This
           is
           spoken
           of
           true
           Disciples
           in
           heart
           (
           the
           first
           significatum
           )
           by
           him
           that
           knew
           the
           heart
           :
           From
           whence
           I
           argue
           thus
           ,
           (
           If
           none
           are
           Christs
           Disciples
           in
           heart
           ,
           nor
           can
           be
           ,
           but
           those
           that
           value
           him
           above
           all
           ,
           and
           will
           forsake
           all
           for
           him
           if
           he
           require
           it
           :
           then
           none
           can
           be
           his
           Disciples
           by
           external
           Profession
           ,
           but
           those
           that
           Profess
           to
           esteem
           him
           above
           all
           ,
           and
           to
           be
           willing
           to
           forsake
           all
           rather
           then
           forsake
           him
           :
           But
           the
           former
           is
           proved
           by
           the
           Text
           :
           The
           consequence
           is
           clear
           ,
           in
           that
           the
           world
           hath
           hitherto
           been
           acquainted
           but
           with
           two
           sorts
           of
           Christians
           ,
           or
           Disciples
           of
           Christ
           :
           the
           one
           such
           sincerely
           in
           heart
           ;
           and
           the
           other
           such
           by
           Profession
           :
           and
           the
           latter
           are
           so
           called
           because
           they
           profess
           to
           be
           what
           the
           other
           are
           indeed
           ,
           and
           what
           themselves
           are
           if
           they
           sincerely
           so
           profess
           .
           And
           it
           is
           the
           same
           thing
           Professed
           which
           makes
           a
           man
           a
           
             Professed
             Christian
          
           ,
           which
           being
           found
           in
           the
           heart
           doth
           make
           a
           man
           a
           
             hearty
             Christian.
          
           Of
           these
           two
           sorts
           of
           Disciples
           &
           people
           of
           God
           ,
           I
           spake
           as
           plain
           as
           I
           
           could
           speak
           ,
           pag.
           4.
           of
           the
           Saints
           Rest
           :
           But
           Mr.
           Blake
           never
           sticks
           when
           he
           meets
           with
           such
           passages
           to
           perswade
           the
           world
           that
           they
           are
           my
           self-contradictions
           ,
           and
           that
           they
           make
           for
           him
           :
           as
           if
           it
           were
           all
           one
           to
           Profess
           a
           saving
           faith
           ,
           even
           the
           Acceptance
           of
           Christ
           ,
           and
           to
           Profess
           a
           faith
           short
           of
           saving
           .
           But
           I
           perceive
           by
           this
           how
           he
           is
           like
           to
           use
           other
           Authors
           that
           cannot
           speak
           for
           themselves
           ,
           that
           would
           perswade
           men
           that
           I
           speak
           for
           him
           ,
           even
           where
           I
           expresly
           speak
           for
           the
           same
           cause
           which
           I
           now
           maintain
           against
           him
           .
        
         
           John
           13.35
           .
           [
           
             By
             this
             shall
             all
             men
             know
             that
             ye
             are
             my
             Disciples
             ,
             if
             ye
             love
             one
             another
             .
          
           ]
           Here
           Christ
           giveth
           a
           certain
           badg
           by
           which
           his
           true
           Disciples
           may
           be
           known
           .
           If
           only
           those
           that
           love
           one
           another
           ,
           are
           true
           Disciples
           in
           heart
           ;
           then
           only
           those
           that
           Profess
           to
           love
           one
           another
           ,
           are
           Disciples
           by
           Profession
           :
           But
           ,
           &c.
           
           And
           that
           this
           Love
           is
           a
           special
           Grace
           ,
           and
           Inseparable
           concomitant
           of
           saving
           faith
           ,
           is
           manifest
           in
           that
           [
           
             By
             this
             we
             know
             that
             we
             are
             translated
             from
             death
             to
             life
             ,
             because
             we
             love
             the
             Brethren
             ,
          
           1
           Joh.
           3.14
           .
           Joh.
           8.31
           .
           
             If
             ye
             continue
             in
             my
             word
             ,
             then
             are
             ye
             (
             that
             is
             ,
          
           you
           will
           approve
           your selves
           )
           
             my
             Disciples
             indeed
          
           ]
           If
           only
           those
           are
           Christs
           Disciples
           indeed
           ,
           as
           to
           the
           heart
           ,
           that
           have
           the
           Resolution
           of
           perseverance
           (
           and
           those
           only
           his
           Practical
           conquering
           Disciples
           who
           actually
           persevere
           )
           then
           only
           those
           are
           his
           Professed
           Disciples
           that
           Profess
           a
           Resolution
           to
           persevere
           .
           But
           ;
           &c.
           Ergo
           ,
           &c.
           
        
         
           All
           this
           that
           I
           have
           said
           ,
           is
           no
           more
           then
           we
           have
           ever
           practised
           ,
           when
           in
           Baptism
           we
           renounced
           the
           World
           ,
           Flesh
           ,
           and
           Devil
           ,
           and
           promised
           to
           fight
           under
           Christs
           Banner
           ,
           to
           our
           lives
           end
           .
           Saith
           Piscator
           on
           John
           13.35
           .
           
             Si
             pro
             Christianis
          
           ,
           id
           est
           ,
           
             Christs
             discipulis
             haberi
             volumus
             ,
             oportet
             ut
             nos
             mutuò
             quàm
             ardentissimè
             diligamus
             ,
          
           &c.
           
        
         
           Object
           .
           Joh.
           6.
           
           ●0
           ,
           61
           ,
           66.
           
           Those
           are
           called
           his
           Disciples
           that
           were
           offended
           at
           his
           word
           and
           went
           back
           .
           Answ.
           1.
           
           That
           's
           none
           of
           our
           question
           ,
           whether
           Professed
           Disciples
           may
           not
           forsake
           Christ
           :
           we
           easily
           acknowledge
           it
           :
           But
           let
           it
           be
           proved
           that
           these
           did
           not
           before
           Profess
           a
           saving
           faith
           .
           2.
           
           This
           makes
           as
           much
           against
           the
           Opponent
           as
           me
           :
           for
           it
           was
           the
           very
           want
           of
           a
           Dogmatical
           faith
           that
           they
           here
           manifested
           ;
           being
           offended
           that
           Christ
           should
           tell
           them
           that
           they
           must
           eat
           his
           flesh
           .
        
         
         
           
             Object
             .
             Act.
          
           19.1
           .
           They
           are
           called
           Disciples
           that
           had
           not
           heard
           whether
           there
           be
           a
           Holy
           Ghost
           or
           not
           .
           Answ.
           If
           they
           had
           not
           heard
           ,
           then
           it
           was
           not
           an
           article
           of
           necessity
           to
           their
           Justification
           .
           They
           had
           been
           baptized
           ,
           and
           professed
           that
           faith
           which
           was
           saving
           when
           John
           baptized
           .
           2.
           
           This
           is
           spoken
           only
           of
           that
           extraordinary
           gift
           of
           the
           Holy
           Ghost
           .
        
         
           Obj.
           Any
           one
           is
           a
           Disciple
           that
           is
           willing
           to
           learn
           of
           Christ.
           Answ.
           No
           such
           matter
           :
           In
           an
           improper
           sence
           you
           may
           so
           call
           them
           ,
           but
           not
           in
           Scripture
           sense
           ;
           where
           1.
           
           A
           Disciple
           and
           a
           Christian
           are
           all
           one
           ,
           Acts
           11.26
           .
           But
           every
           one
           that
           is
           willing
           to
           learn
           of
           Christ
           is
           not
           a
           Christian
           ;
           therefore
           not
           a
           disciple
           .
           2.
           
           A
           Disciple
           of
           Christ
           is
           one
           that
           will
           take
           him
           for
           the
           great
           Prophet
           of
           the
           Church
           (
           
             which
             whosoever
             heareth
             not
             shall
             be
             cut
             off
             from
             Gods
             people
             )
          
           and
           will
           learn
           of
           him
           as
           of
           the
           Christ.
           But
           so
           wil
           not
           all
           that
           will
           learn
           of
           him
           :
           for
           a
           man
           that
           taketh
           Christ
           but
           for
           a
           common
           wise
           man
           as
           Socrates
           or
           Plato
           ,
           may
           be
           willing
           to
           learn
           of
           him
           :
           and
           so
           may
           be
           his
           Disciple
           in
           another
           sense
           ,
           but
           not
           in
           the
           Christian
           sense
           ,
           as
           a
           Christian.
           3.
           
           He
           that
           is
           sincerely
           a
           Disciple
           of
           Christ
           in
           heart
           ,
           doth
           take
           him
           for
           one
           that
           by
           redemption
           also
           hath
           Propitiated
           the
           offended
           Majesty
           ,
           and
           as
           King
           hath
           authority
           to
           rule
           him
           ;
           and
           submitteth
           to
           him
           in
           his
           whole
           office
           as
           he
           is
           the
           Christ
           :
           For
           he
           cannot
           be
           truly
           a
           Christian
           that
           taketh
           not
           Christ
           as
           Christ
           ,
           and
           believeth
           not
           in
           him
           in
           all
           that
           is
           essential
           to
           his
           office
           ,
           and
           so
           to
           the
           object
           of
           our
           faith
           .
           As
           he
           that
           believeth
           that
           Christ
           is
           God
           only
           ,
           or
           Man
           only
           ,
           is
           no
           Christian
           ,
           so
           he
           that
           believeth
           in
           him
           as
           a
           Teacher
           only
           ;
           for
           that
           is
           no
           more
           then
           to
           believe
           in
           him
           as
           in
           Moses
           or
           Elias
           :
           4.
           
           He
           that
           is
           sincerely
           a
           Disciple
           in
           heart
           ,
           must
           take
           Christ
           for
           his
           only
           Teacher
           in
           the
           way
           to
           everlasting
           life
           ,
           renouncing
           all
           other
           except
           as
           they
           stand
           under
           him
           ;
           and
           must
           be
           willing
           to
           be
           taught
           and
           guided
           by
           him
           in
           all
           things
           :
           therefore
           he
           that
           is
           a
           professed
           Disciple
           ,
           must
           profess
           all
           this
           :
           And
           that
           is
           to
           profess
           saving
           Faith.
           For
           without
           saving
           faith
           no
           man
           can
           so
           believe
           in
           him
           ,
           or
           be
           heartily
           willing
           to
           be
           taught
           by
           him
           .
        
         
           The
           lessons
           that
           they
           are
           to
           learn
           of
           him
           are
           self-denial
           ,
           and
           the
           contempt
           of
           this
           world
           ,
           and
           the
           love
           of
           one
           another
           ,
           and
           to
           be
           meek
           and
           lowly
           in
           heart
           that
           they
           may
           find
           rest
           to
           their
           
           souls
           ,
           Mat.
           11.27
           ,
           28.
           
           And
           these
           he
           proclaimeth
           when
           he
           inviteth
           men
           to
           his
           school
           .
           But
           no
           ungodly
           man
           is
           willing
           to
           learn
           any
           of
           these
           :
           and
           therefore
           unwilling
           are
           they
           to
           be
           his
           Disciples
           .
        
         
           Argum.
           8.
           
           We
           ought
           not
           to
           baptize
           those
           persons
           (
           or
           their
           Infants
           as
           theirs
           )
           who
           are
           visible
           members
           of
           the
           Kingdom
           of
           the
           Devil
           (
           and
           his
           children
           )
           or
           that
           do
           not
           so
           much
           as
           profess
           their
           forsaking
           of
           the
           child-hood
           and
           Kingdom
           of
           the
           devil
           ,
           But
           such
           are
           all
           that
           profess
           not
           a
           saving
           faith
           ;
           Ergo.
           
        
         
           The
           Major
           is
           proved
           thus
           .
           If
           we
           must
           Baptize
           none
           but
           for
           present
           admission
           into
           the
           Kingdom
           of
           Christ
           ,
           then
           we
           must
           baptize
           none
           but
           those
           that
           profess
           a
           present
           departure
           from
           the
           Kingdom
           of
           the
           devil
           .
           But
           the
           former
           is
           true
           :
           therefore
           so
           is
           the
           latter
           .
           The
           Antecedent
           is
           granted
           by
           those
           that
           I
           have
           to
           do
           with
           .
           The
           reason
           of
           the
           consequence
           is
           evident
           ,
           in
           that
           all
           the
           world
           is
           divided
           into
           these
           two
           Kingdoms
           ,
           and
           they
           are
           so
           opposite
           that
           there
           is
           no
           passing
           into
           one
           but
           from
           the
           other
           .
        
         
           The
           Minor
           of
           the
           first
           Argument
           I
           prove
           thus
           .
           All
           they
           are
           visibly
           in
           the
           Kingdom
           of
           the
           Devil
           ,
           or
           not
           so
           much
           as
           by
           Profession
           removed
           out
           of
           it
           who
           Profess
           not
           a
           removal
           from
           that
           condition●
           in
           which
           the
           wrath
           of
           God
           abideth
           on
           them
           ,
           and
           they
           are
           excluded
           by
           the
           Gospel
           from
           everlasting
           life
           .
           But
           such
           are
           all
           that
           profess
           not
           a
           justifying
           faith
           .
           Therefore
           I
           express
           the
           Major
           two
           waies
           disjunctively
           ,
           lest
           any
           should
           run
           to
           instances
           of
           men
           that
           are
           converted
           &
           have
           not
           yet
           had
           a
           cal
           or
           opportunity
           to
           profess
           it
           .
           If
           such
           are
           not
           visibly
           in
           the
           Kingdom
           of
           the
           Devil
           ,
           at
           least
           they
           are
           not
           visibly
           out
           of
           it
           .
           The
           Major
           is
           proved
           ,
           in
           that
           it
           is
           the
           condition
           of
           the
           covenant
           of
           grace
           performed
           that
           differenceth
           the
           members
           of
           Christs
           Kingdom
           from
           Satans
           :
           and
           so
           it
           is
           that
           condition
           profest
           to
           be
           performed
           that
           visibly
           differenceth
           them
           before
           men
           .
           It
           is
           the
           promise
           of
           grace
           that
           bringeth
           them
           out
           of
           Satans
           Kingdom
           :
           therefore
           it
           is
           only
           done
           invisibly
           to
           those
           that
           profess
           the
           performance
           of
           the
           condition
           .
           Moreover
           to
           be
           out
           of
           Satans
           Kingdom
           visibly
           ,
           is
           to
           be
           visibly
           from
           under
           his
           Government
           ;
           but
           those
           that
           profess
           not
           saving
           faith
           ,
           are
           not
           visibly
           from
           under
           his
           Government
           .
           Lastly
           to
           be
           visibly
           out
           of
           Satans
           Kingdom
           ,
           is
           to
           be
           visibly
           freed
           from
           his
           power
           as
           the
           
           Executioner
           of
           Gods
           eternal
           vengeance
           :
           But
           so
           are
           none
           that
           profess
           not
           saving
           faith
           .
        
         
           The
           Minor
           is
           proved
           from
           John
           3.36
           .
           
             He
             that
             believeth
             on
             the
             Son
             ,
             hath
             everlasting
             life
             ;
             and
             he
             that
             believeth
             not
             the
             Son
             ,
          
           (
           or
           obeyeth
           not
           )
           
             shall
             not
             see
             life
             ;
             but
             the
             wrath
             of
             God
             abideth
             on
             him
          
           ;
           where
           it
           is
           plain
           .
           1.
           
           That
           the
           unbelief
           spoken
           of
           ,
           is
           that
           which
           is
           opposed
           to
           saving
           faith
           ,
           even
           to
           that
           faith
           which
           hath
           here
           the
           promise
           of
           everlasting
           life
           .
           2.
           
           And
           that
           this
           leaves
           them
           visibly
           under
           the
           wrath
           of
           God.
           
        
         
           So
           in
           Mar.
           16.16
           .
           compared
           with
           Mat.
           28.19
           .
           In
           the
           later
           Christ
           bids
           them
           make
           him
           Disciples
           ;
           and
           in
           the
           former
           he
           describeth
           those
           that
           are
           such
           ,
           and
           those
           that
           remain
           still
           in
           the
           Kingdom
           of
           Satan
           [
           
             He
             that
             blieveth
             and
             is
             Baptized
             shall
             be
             saved
             ,
             and
             he
             that
             believeth
             not
             shall
             be
             damned
          
           ]
           Here
           it
           is
           evident
           that
           the
           unbelief
           threatned
           is
           that
           which
           is
           contrary
           to
           (
           and
           even
           the
           privation
           of
           )
           the
           faith
           that
           Salvation
           is
           expresly
           promised
           to
           :
           and
           that
           all
           that
           profess
           not
           this
           saving
           fa●th
           ,
           are
           not
           so
           much
           as
           professedly
           escaped
           a
           state
           of
           Damnation
           :
           and
           that
           this
           is
           the
           differencing
           Character
           of
           Christs
           Disciples
           to
           be
           baptized
           (
           of
           which
           yet
           more
           afterward
           )
           ,
           so
           Acts
           26.18
           .
           It
           is
           the
           
             opening
             of
             mens
             eyes
             and
             the
             turning
             them
             from
             darkness
             to
             light
             ,
             and
             the
             power
             of
             Satan
             to
             God
             ,
             that
             they
             may
             receive
             Remission
             of
             sins
             ,
             &c.
             which
             is
             the
          
           true
           state
           of
           them
           that
           are
           Christians
           in
           heart
           :
           and
           the
           Profession
           of
           this
           that
           proveth
           them
           professed
           Christians
           :
           and
           they
           that
           do
           not
           profess
           to
           be
           thus
           enlightned
           and
           converted
           ,
           do
           not
           profess
           to
           be
           brought
           from
           under
           the
           power
           of
           Satan
           ;
           for
           that
           is
           here
           made
           the
           
             terminus
             à
             quo
          
           .
        
         
           So
           Col.
           1.13
           .
           
             Who
             hath
             delivered
             us
             from
             the
             power
             of
             darkness
             ,
             and
             translated
             us
             into
             the
             Kingdom
             of
             his
             dear
             Son.
          
           ]
           Here
           the
           passing
           into
           the
           Kingdom
           of
           Christ
           is
           by
           passing
           from
           the
           Kingdom
           of
           darkness
           ,
           so
           that
           he
           is
           not
           Cordially
           in
           one
           that
           is
           Cordially
           in
           the
           other
           ;
           and
           consequently
           he
           is
           not
           by
           Profession
           in
           the
           one
           ,
           who
           is
           not
           by
           Profession
           past
           from
           the
           other
           :
           He
           that
           professeth
           not
           such
           a
           faith
           as
           proveth
           men
           in
           Christs
           Kingdom
           ,
           professeth
           not
           so
           much
           as
           may
           prove
           him
           out
           of
           Satans
           .
           And
           expresly
           it
           is
           said
           ,
           1
           John
           3.8
           10.
           
           
             He
             that
             committeth
             sin
             ,
             is
             of
             the
             Devil
             .
             In
             this
             the
             Children
             of
             God
             are
             manifest
             &
             the
             Children
             of
             the
             Devil
             ;
             he
             that
             doth
             not
             righteousness
             is
             not
             of
             God
             ,
             &c.
             ]
             These
             passages
             will
             
             be
             further
             touched
             when
             we
             come
             to
             the
             Argument
             from
             the
             true
             visible
             Church
             .
          
        
         
           Argum.
           9.
           
           If
           it
           be
           the
           appointed
           use
           of
           all
           Christian
           Baptism
           to
           solemnize
           our
           marriage
           with
           Christ
           ,
           or
           to
           seal
           or
           confirm
           our
           union
           with
           him
           ,
           or
           ingraffing
           into
           him
           then
           must
           we
           baptize
           none
           that
           profess
           not
           justifying
           faith
           .
           (
           Because
           this
           is
           necessarily
           prerequisite
           ,
           and
           no
           others
           can
           protend
           to
           union
           ,
           marriage
           or
           ingraffing
           into
           Christ
           )
           But
           the
           Antecedent
           is
           true
           .
           Both
           Antecedent
           and
           consequence
           are
           evident
           in
           Gal.
           3.27
           ,
           28
           ,
           29.
           
           
             For
             as
             many
             of
             you
             as
             have
             been
             baptized
             into
             Chr●st
             ,
             have
             put
             on
             Chr●st
             —
             Ye
             are
             all
             one
             in
             Christ
             Jesus
             .
             And
             if
             ye
             be
             Chr●sts
             ,
             then
             are
             ye
          
           Abrahams
           
             seed
             ,
             and
             heirs
             acccoding
             to
             promise
             .
          
           ]
           Here
           1
           We
           see
           that
           it
           is
           not
           an
           accidental
           or
           separable
           thing
           for
           baptism
           to
           be
           our
           visible
           entrance
           into
           Christ
           our
           putting
           him
           on
           ,
           our
           admittance
           (
           by
           solemnization
           )
           into
           the
           state
           of
           Gods
           Children
           ,
           and
           heirs
           acording
           to
           promise
           ]
           For
           this
           is
           affirmed
           of
           all
           he
           baptized
           with
           true
           Christian
           Baptism
           ;
           If
           we
           be
           truely
           baptized
           ,
           we
           are
           baptized
           into
           Christ.
           If
           we
           we
           are
           baptized
           into
           Christ
           ,
           then
           are
           we
           Christ's
           and
           have
           put
           on
           Christ
           ,
           and
           are
           all
           one
           in
           Christ
           ,
           and
           are
           Abrahams
           seed
           ,
           and
           heirs
           according
           to
           promise
           .
           If
           any
           object
           that
           the
           Apostle
           speaks
           this
           but
           of
           some
           of
           them
           ,
           even
           of
           the
           Regenerate
           ,
           because
           he
           saith
           [
           as
           many
           of
           you
           ]
           I
           answer
           ,
           it
           is
           manifest
           that
           he
           speaks
           of
           all
           ,
           1
           Because
           it
           was
           
             all
             of
             them
          
           that
           were
           
             baptized
             into
             Christ.
          
           2.
           
           He
           expresly
           saith
           as
           much
           in
           the
           next
           foregoing
           words
           [
           vers
           .
           26.
           
           
             For
             ye
             are
             all
             the
             Children
             of
             God
             by
             faith
             in
             Christ
             Jesus
             .
          
           ]
           To
           which
           the
           words
           following
           are
           annexed
           as
           the
           proof
           .
           [
           
             For
             as
             many
             of
             you
             as
             have
             been
             baptized
             into
             Christ
             ,
             have
             put
             on
             Christ.
          
           ]
           The
           assumption
           is
           implied
           [
           But
           you
           have
           all
           bin
           baptized
           into
           Christ
           ]
           therefore
           ye
           have
           all
           put
           on
           Christ
           ,
           and
           so
           in
           him
           are
           all
           the
           Children
           of
           God.
           2.
           
           Note
           that
           they
           are
           the
           special
           gifts
           of
           saving
           grace
           that
           are
           here
           ascribed
           to
           all
           the
           Baptized
           .
           3.
           
           Note
           also
           that
           all
           this
           is
           said
           and
           proved
           to
           be
           by
           faith
           .
           4.
           
           Note
           also
           that
           it
           is
           expresly
           said
           to
           be
           a
           
             ●ustifying
             faith
          
           :
           before
           vers
           24.
           
           [
           
             That
             we
             we
             might
             be
             justifyed
             by
             faith
             .
          
           ]
        
         
           Indeed
           this
           Text
           affordeth
           us
           divers
           Arguments
           .
           1.
           
           The
           Apostle
           supposeth
           all
           the
           Baptized
           to
           profess
           a
           justifying
           faith
           ,
           among
           the
           Galathians
           :
           therefore
           so
           must
           we
           suppose
           of
           others
           ,
           
           and
           expect
           that
           they
           do
           it
           .
           The
           Antecedent
           is
           proved
           from
           vers
           .
           24
           ,
           25.
           and
           27.
           compared
           .
        
         
           2.
           
           All
           the
           Baptized
           are
           said
           to
           have
           put
           on
           Christ
           ,
           therefore
           they
           are
           supposed
           to
           profess
           that
           faith
           by
           which
           Christ
           is
           put
           on
           :
           But
           that
           is
           only
           justifying
           faith
           .
           3.
           
           All
           that
           are
           duly
           Baptized
           are
           baptized
           into
           Christ
           :
           therefore
           they
           are
           supposed
           to
           profess
           that
           faith
           by
           which
           men
           are
           united
           or
           ingraffed
           into
           Christ
           ;
           but
           that
           is
           only
           justifying
           faith
           .
           But
           the
           rest
           of
           the
           Arguments
           here
           will
           be
           further
           touched
           on
           anon
           .
        
         
           Mr.
           
             Blake
             saith
          
           p.
           152.
           
           [
           
             Whether
             all
             union
             with
             Christ
             imply
             Regeneration
             ,
             let
          
           John
           15.2
           .
           
             be
             consulted
             ,
             where
             an
             union
             with
             Christ
             is
             clearly
             held
             out
             :
             Yet
          
           Mr.
           Baxter
           
             brings
             that
             text
             among
             ,
             others
             to
             prove
             that
             there
             are
             some
             saints
             that
             shall
             never
             be
             saved
             ]
             Answ.
          
           1.
           
           But
           I
           told
           you
           that
           by
           Saints
           I
           meant
           only
           those
           that
           profess
           an
           Acceptance
           of
           Christ
           ,
           and
           not
           your
           Saints
           that
           only
           profess
           a
           lower
           faith
           .
           In
           this
           you
           do
           by
           me
           as
           you
           use
           .
           1.
           
           Union
           with
           Christ
           in
           the
           primary
           and
           proper
           sense
           is
           proper
           to
           the
           sound
           believer
           ;
           or
           else
           no
           Title
           or
           benefit
           on
           earth
           is
           proper
           to
           him
           .
           But
           as
           those
           are
           believers
           in
           profession
           that
           are
           not
           so
           in
           heart
           ,
           so
           those
           are
           united
           to
           or
           ingraffed
           into
           the
           Church
           ,
           and
           so
           to
           Christ
           ,
           by
           an
           outward
           Profession
           ,
           who
           are
           not
           so
           in
           heart
           .
           And
           this
           is
           called
           a
           Union
           ,
           because
           they
           profess
           that
           inward
           Union
           which
           they
           have
           not
           ,
           which
           is
           the
           
             famosius
             significatum
          
           .
           Whether
           these
           be
           only
           equivocally
           said
           to
           be
           united
           to
           Christ
           ,
           we
           shall
           enquire
           in
           season
           .
           But
           tell
           me
           where
           any
           man
           was
           ever
           said
           in
           scripture
           to
           be
           united
           to
           Christ
           without
           saving
           faith
           ,
           or
           the
           Profession
           of
           it
           ?
           3.
           
           I
           suppose
           you
           know
           how
           many
           of
           our
           Divines
           do
           expound
           Iohn
           15
           ,
           of
           a
           saving
           Union
           ,
           and
           take
           the
           cautions
           about
           unfruitfulness
           and
           Apostacy
           to
           be
           
             de
             rebus
             nunquam
             futuris
          
           ,
           purposely
           given
           that
           they
           might
           not
           be
           future
           :
           But
           this
           I
           stick
           not
           on
           .
        
         
           Next
           he
           citeth
           Mr.
           Cobbet
           ,
           Mr.
           Hudson
           ,
           and
           Mr.
           Ames
           ,
           to
           shew
           that
           *
           Christ
           is
           the
           head
           of
           the
           visible
           Church
           ,
           and
           hath
           many
           unfruitful
           members
           ,
           
             &c.
             
             Answ.
          
           As
           pertinent
           as
           most
           Citations
           that
           I
           there
           have
           met
           with
           ,
           that
           is
           ,
           utterly
           impertinent
           .
           It
           's
           yielded
           that
           as
           they
           have
           a
           Profession
           of
           saving
           faith
           ,
           so
           by
           profession
           they
           are
           members
           of
           the
           visible
           Church
           .
           But
           prove
           if
           you
           
           can
           that
           ever
           any
           are
           such
           visible
           members
           ,
           but
           the
           professors
           of
           a
           saving
           faith
           ,
           and
           their
           Children
           .
        
         
           I
           conclude
           then
           ▪
           that
           Christ
           hath
           appointed
           no
           Baptism
           but
           what
           is
           for
           a
           visible
           marriage
           of
           the
           soul
           to
           himself
           (
           as
           the
           Protestants
           ordinarily
           confess
           )
           therefore
           he
           hath
           appointed
           no
           Baptism
           but
           for
           those
           that
           profess
           to
           take
           Jesus
           Christ
           for
           their
           Husband
           ,
           and
           to
           give
           up
           themselves
           to
           him
           as
           his
           Espouse
           .
           But
           this
           is
           a
           Profession
           of
           Justifying
           faith
           .
           For
           heartily
           to
           take
           Christ
           for
           our
           Head
           and
           Husband
           ,
           is
           true
           saving
           faith
           ,
           and
           proper
           to
           his
           own
           Regenerate
           people
           ,
           if
           any
           thing
           in
           the
           world
           be
           so
           .
           And
           no
           man
           can
           profess
           to
           be
           married
           to
           Christ
           that
           doth
           no●
           profess
           to
           take
           him
           for
           a
           Husband
           .
           Therefore
           for
           my
           part
           ,
           I
           never
           intend
           to
           baptize
           any
           without
           profession
           of
           saving
           faith
           .
           As
           for
           Mr.
           Blakes
           answer
           that
           [
           
             we
             are
             oftener
             said
             here
             to
             be
             espoused
             to
             Christ
             ,
             then
             married
          
           ]
           I
           think
           that
           this
           and
           many
           hundred
           such
           passages
           ,
           do
           need
           no
           answer
           :
           But
           yet
           I
           shall
           say
           ,
           1.
           
           Either
           will
           serve
           my
           turn
           .
           No
           unregenerate
           man
           is
           truly
           espoused
           to
           Christ.
           2.
           
           Though
           the
           whole
           Church
           in
           one
           ,
           be
           solemnly
           to
           be
           married
           to
           Christ
           at
           judgement
           ,
           that
           is
           ,
           presented
           perfect
           ,
           justified
           and
           glorified
           ;
           yet
           that
           particular
           believers
           are
           married
           to
           Christ
           here
           ,
           I
           am
           resolved
           by
           Gods
           assistance
           to
           believe
           while
           I
           believe
           Isa.
           54.5
           .
           Eph.
           5.
           and
           many
           other
           Texts
           of
           scripture
           .
        
         
           Arg.
           10.
           
           If
           Paul
           account
           all
           the
           Baptized
           ,
           
             Saints
             ,
             or
             sanctified
             men
             ,
             dead
             with
             Christ
             and
             risen
             with
             him
             ,
             such
             as
             have
             put
             on
             Christ
             ,
             sons
             of
             God
             by
             Adoption
             ,
          
           Abraham
           
             seed
             ,
             Heirs
             according
             to
             promise
             ,
             and
             justified
             ,
          
           then
           did
           they
           all
           profess
           a
           true
           justifying
           faith
           .
           But
           the
           Antecedent
           is
           certain
           ,
           ergò
           so
           is
           the
           consequent
           .
        
         
           The
           Antecedent
           Mr.
           Blake
           confesseth
           .
           And
           I
           shall
           prove
           it
           by
           parts
           .
           The
           consequence
           is
           that
           which
           lieth
           chiefly
           on
           me
           to
           prove
           ;
           and
           I
           shall
           do
           both
           together
           .
        
         
           The
           Apostle
           in
           the
           beginning
           of
           his
           Epistle
           to
           the
           Corinthians
           and
           in
           may
           other
           places
           calls
           the
           whole
           Church
           Saints
           ,
           1
           Cor
           6.11
           .
           He
           saith
           to
           them
           ,
           [
           
             But
             ye
             are
             washed
             ,
             ye
             are
             sanctified
             ,
          
           &c
           ,
           ]
           That
           part
           of
           the
           Antecedent
           then
           is
           certain
           .
           The
           consequence
           I
           prove
           thus
           .
           There
           are
           none
           called
           Saints
           in
           all
           the
           new
           Testament
           ,
           but
           only
           such
           as
           where
           in
           heart
           Devoted
           to
           Christ
           by
           a
           saving
           faith
           ;
           or
           Professed
           so
           much
           :
           therefore
           the
           word
           Saints
           in
           this
           case
           must
           signifie
           only
           such
           .
           If
           any
           will
           prove
           a
           third
           sort
           
           of
           Saints
           ,
           viz.
           such
           as
           profess
           a
           faith
           not
           saving
           ,
           they
           must
           do
           that
           which
           I
           never
           yet
           saw
           done
           .
        
         
           2.
           
           The
           first
           and
           most
           famous
           signification
           of
           the
           word
           Saints
           or
           Sanctified
           in
           the
           new
           Testament
           ,
           is
           only
           of
           them
           that
           are
           in
           heart
           devoted
           to
           Christ
           by
           true
           faith
           :
           therefore
           the
           borrowed
           or
           Analogical
           ,
           or
           less
           proper
           signification
           (
           call
           it
           what
           you
           list
           )
           must
           be
           of
           that
           which
           hath
           the
           likeness
           or
           appearance
           of
           this
           ;
           and
           that
           is
           only
           the
           profession
           of
           it
           ,
           and
           not
           the
           profession
           of
           another
           thing
           .
        
         
           3.
           
           Let
           us
           peruse
           the
           texts
           ,
           and
           see
           whether
           it
           be
           not
           a
           special
           Saint-ship
           which
           Paul
           ascribeth
           to
           these
           ,
           and
           therefore
           as
           to
           appearance
           and
           Profession
           ,
           they
           had
           !
           1
           Cor.
           6.11
           .
           [
           
             such
             were
             some
             of
             you
             ;
             but
             ye
             are
             washed
             ,
             ye
             are
             sanctified
             ,
             ye
             are
             justified
             in
             the
             name
             of
             the
             Lord
             Jesus
             and
             by
             the
             spirit
             of
             our
             God
          
           ]
           and
           that
           sanctification
           wh●ch
           is
           joyned
           with
           justification
           ,
           which
           is
           wrought
           by
           the
           spirit
           of
           God
           cleansing
           men
           from
           their
           former
           reigning
           sins
           ,
           which
           else
           would
           have
           kept
           them
           out
           of
           the
           Kingdom
           of
           God
           ,
           and
           which
           was
           in
           them
           that
           must
           judge
           Angels
           .
           ver
           .
           3.
           was
           a
           special
           saving
           sanctification
           .
           But
           such
           did
           this
           seem
           to
           Paul
           which
           he
           speaketh
           of
           ,
           as
           is
           exprest
           in
           the
           Text
           :
           therefore
           there
           must
           needs
           be
           at
           least
           a
           Profession
           of
           this
           .
        
         
           And
           because
           Mr.
           Blake
           tells
           me
           pag.
           14●
           .
           how
           well
           I
           know
           that
           he
           hath
           proved
           his
           assertion
           ,
           I
           shall
           peruse
           all
           those
           Texts
           which
           he
           citeth
           to
           that
           end
           ,
           in
           his
           Book
           of
           the
           Covenants
           ,
           p●g
           .
           207
           208.
           
           And
           first
           we
           must
           observe
           ,
           that
           the
           persons
           that
           he
           there
           himself
           speaketh
           of
           ,
           are
           [
           
             Visible
             Professors
          
           ]
           as
           distinct
           from
           the
           [
           
             Elect
             and
             Regenerate
          
           ,
           ]
           yea
           from
           those
           that
           [
           
             are
             really
             Saints
             ,
             and
             shall
             be
             for
             heaven
             :
          
           ]
           And
           he
           calleth
           them
           [
           
             men
             separate
             for
             God
             and
             Dedicated
             to
             him
             .
          
           ]
           But
           this
           is
           unedifying
           slippery
           dealing
           to
           confound
           two
           distinct
           causes
           to●●ther
           .
           He
           that
           is
           professedly
           Dedicated
           to
           God
           ,
           is
           a
           Professor
           of
           saving
           Faith.
           He
           that
           is
           really
           and
           heartily
           Dedicated
           to
           ●od
           ,
           shall
           certainly
           be
           saved
           .
           Here
           Mr.
           Blake
           pleadeth
           the
           cause
           that
           I
           do
           maintain
           ,
           and
           not
           that
           which
           he
           hath
           undertaken
           against
           me
           and
           the
           common
           truth
           .
           I
           confess
           as
           well
           as
           he
           ,
           that
           Profession
           maketh
           Saints
           visible
           ,
           or
           by
           profession
           ,
           as
           hearty
           Dedication
           to
           God
           by
           faith
           maketh
           real
           or
           heart-Saints
           .
           But
           how
           angry
           is
           he
           himself
           afterwards
           at
           this
           distinction
           of
           [
           
             Real
             and
             Professed
             
             Saints
          
           ]
           as
           if
           that
           none
           but
           the
           justified
           were
           real
           Saints
           .
           But
           what
           is
           all
           this
           to
           a
           Saint-ship
           consisting
           in
           the
           Profession
           of
           a
           faith
           short
           of
           that
           which
           is
           Justifying
           ?
           I
           shall
           take
           these
           last
           to
           be
           Mr.
           Blake's
           Saints
           ,
           and
           no
           Scripture
           Saints
           ,
           (
           I
           mean
           Saints
           of
           his
           denomination
           .
           )
           till
           he
           have
           better
           proved
           that
           ever
           Scripture
           so
           calleth
           them
           .
           The
           Texts
           cited
           by
           him
           are
           these
           :
           Frst
           ,
           Psal.
           16.3
           .
           [
           
             Saints
             on
             earth
          
           .
           ]
           And
           I
           yield
           to
           him
           that
           there
           are
           Saints
           on
           earth
           .
           Then
           1
           Cor.
           16.1
           .
           &
           Heb.
           16.10
           .
           where
           we
           read
           of
           [
           
             Collections
             for
             the
             Saints
          
           ,
           ]
           and
           [
           
             Administration
             to
             the
             Saints
          
           ]
           By
           these
           (
           I
           doubt
           not
           )
           but
           he
           may
           prove
           that
           more
           than
           the
           heart-Saints
           are
           called
           Saints
           ▪
           but
           that
           is
           because
           they
           profess
           and
           seem
           to
           be
           heart-Saints
           .
           These
           Texts
           are
           far
           from
           proving
           that
           there
           are
           any
           Saints
           that
           profess
           not
           saving
           sanctity
           .
           I
           shall
           anon
           tell
           Mr.
           Blake
           who
           they
           were
           that
           Calvin
           and
           other
           Protestants
           do
           expound
           the
           word
           [
           Saints
           ]
           of
           ,
           in
           such
           Passages
           as
           these
           ;
           though
           he
           hath
           already
           told
           us
           ,
           that
           he
           [
           abhorreth
           ]
           the
           Doctrine
           which
           they
           maintain
           .
        
         
           But
           this
           is
           a
           Practical
           case
           that
           Mr.
           Blake
           hath
           here
           put
           us
           upon
           ;
           the
           Communion
           of
           Saints
           doth
           not
           only
           consist
           in
           Conjunction
           in
           God's
           Worship
           ,
           but
           also
           in
           mutual
           relief
           ,
           and
           free
           communication
           of
           outward
           things
           ,
           as
           the
           Text
           which
           he
           here
           citeth
           doth
           declare
           .
           Those
           therefore
           that
           are
           of
           his
           mind
           must
           communicate
           as
           well
           to
           the
           Professors
           of
           a
           common
           Faith
           ,
           as
           of
           a
           saving
           Faith.
           But
           hear
           who
           they
           be
           that
           Pareus
           supposeth
           Paul
           to
           mean
           [
           in
           loc
           .
           
             Docemur
             vero
             ad
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sanctorum
             quam
             credimus
             ,
             etiam
             huc
             pertinere
             ,
             ut
             necessitatibus
             fratrum
             mutuò
             tangamur
             ,
             &
             pro
             virili
             succurramus
             prompte
             &
             fideliter
             ;
             sumus
             enim
             unius
             Corporis
             membra
             ,
             &c.
             
             Nam
             Fidei
             &
             charitatis
             unitas
             omnes
             in
             Christo
             Capite
             conjungit
          
           ]
           It
           is
           then
           the
           Members
           of
           Christ
           united
           in
           him
           and
           joyned
           in
           Faith
           and
           Love
           :
           And
           those
           that
           Profess
           to
           be
           such
           ,
           are
           so
           to
           us
           .
        
         
           Acts
           26.10
           .
           Acts
           9.2
           .
           [
           When
           Paul
           
             shut
             up
             many
             of
             the
             Saints
             in
             prison
             ,
             and
             did
             much
             evil
             against
             them
             ,
             he
             knew
             no
             other
             way
             of
             distinction
             than
             an
             outward
             Profession
             ,
             &c.
          
           ]
           saith
           Mr
           Blake
           .
        
         
           Answ.
           Nor
           do
           we
           know
           means
           hearts
           ;
           nor
           think
           that
           Paul
           knew
           them
           .
           But
           the
           Question
           is
           ,
           
             What
             they
             professed
          
           ?
           Whether
           saving
           Sanctity
           or
           a
           common
           Sanctity
           and
           Faith
           short
           of
           it
           ?
        
         
           He
           addeth
           ,
           [
           
             We
             read
             of
             Churches
             of
             the
             Saints
             ,
          
           1
           Cor.
           14.33
           .
           
           
             and
             they
             were
             taken
             in
             to
             be
             Church-Members
             as
             soon
             as
             they
             made
             profession
             ,
             as
             they
             ceased
             to
             be
             Jews
             or
             Pagans
             ,
             and
             took
             them
             to
             the
             way
             of
             Christianity
             ,
          
           as
           we
           see
           Act.
           2.
           
           Act.
           8.12
           ,
           13
           ,
           38.
           ]
           Ans.
           1.
           
           They
           renounced
           the
           way
           of
           ungodliness
           and
           wickedness
           in
           general
           by
           a
           Profession
           of
           repentance
           ,
           as
           well
           as
           the
           way
           of
           Paganism
           and
           Judaiism
           ,
           in
           particular
           .
           There
           were
           no
           Christians
           that
           Professed
           not
           Repentance
           towards
           God
           ;
           from
           dead
           works
           .
           2.
           
           We
           believe
           that
           there
           were
           
             Churches
             of
             the
             Saints
          
           ;
           and
           therefore
           that
           none
           should
           be
           of
           the
           Church
           that
           Profess
           not
           to
           be
           
             true
             Saints
          
           .
           But
           prove
           if
           you
           can
           that
           there
           was
           ever
           either
           Church
           or
           Church-member
           called
           Saints
           in
           Scripture
           ,
           that
           had
           no
           either
           special
           Sanctity
           or
           a
           Profession
           of
           it
           .
           You
           say
           nothing
           to
           prove
           that
           any
           were
           called
           Saints
           upon
           the
           Profession
           of
           a
           Faith
           short
           of
           saving
           Faith.
           
        
         
           
             Emphaticum
             est
          
           (
           saith
           Calvin
           in
           loc
           .
           )
           
             quod
             exprimit
             sanctorum
             acsi
             Ecclesias
             rite
             compositas
             à
             sinistra
             nota
             subduceret
             .
          
           ]
           Of
           which
           see
           him
           fully
           on
           1
           Cor.
           1.2
           .
           And
           as
           for
           those
           Acts
           8.
           you
           cannot
           prove
           that
           any
           of
           them
           were
           either
           called
           Saints
           or
           Baptized
           without
           a
           Profession
           of
           a
           Justifying
           faith
           :
           as
           shall
           further
           be
           shewed
           afterward
           .
        
         
           M.
           Blake
           addeth
           [
           
             The
             Epistles
             wrote
             to
             particular
             visible
             Churches
             are
             inscribed
             to
             Saints
             ;
             among
             which
             ,
             what
             some
             are
             ,
             read
             both
             the
             Epistles
             to
             the
             Corinthians
             ;
             yea
             ,
             what
             almost
             all
             are
             in
             some
             Churches
             ,
             read
             the
             Epistle
             to
             the
             Church
             of
          
           Sardis
           .
           Answ.
           1.
           
           No
           man
           in
           any
           of
           these
           Churches
           is
           called
           a
           Saint
           upon
           the
           Profession
           of
           any
           lower
           kind
           of
           faith
           ,
           but
           only
           on
           the
           presence
           or
           profession
           of
           saving
           faith
           .
           2.
           
           I
           have
           not
           heard
           a
           proof
           that
           the
           worst
           of
           these
           Church●s
           had
           many
           members
           ,
           (
           if
           any
           )
           that
           were
           impenitent
           and
           obstin●te
           in
           any
           error
           or
           sin
           after
           admonition
           ,
           and
           so
           that
           were
           visibly
           destitute
           of
           the
           saving
           Sanctity
           which
           they
           did
           Profess
           .
           3.
           
           If
           such
           there
           were
           ,
           the
           Churches
           are
           commanded
           to
           cast
           them
           out
           ,
           and
           then
           they
           will
           be
           no
           longer
           numbred
           with
           the
           Saints
           .
           4.
           
           The
           Apostles
           may
           well
           call
           the
           whole
           Society
           Saints
           when
           part
           are
           really
           so
           in
           heart
           ,
           and
           the
           rest
           Profess
           it
           .
           We
           commonly
           tell
           both
           Papists
           and
           Separatists
           ,
           that
           the
           Scripture
           thus
           denominateth
           the
           whole
           from
           the
           better
           part
           ;
           as
           a
           field
           is
           called
           a
           Corn-field
           ,
           though
           theree
           be
           more
           Tares
           then
           Corn
           ;
           and
           yet
           you
           will
           not
           call
           the
           Tares
           Corn
           :
           
           No
           more
           will
           I
           call
           the
           ungodly
           Saints
           ,
           when
           I
           know
           them
           though
           I
           will
           call
           the
           Church
           Saints
           where
           they
           are
           ,
           and
           them
           ,
           while
           they
           Profess
           themselves
           Saints
           ,
           and
           I
           know
           not
           but
           they
           are
           so
           .
           5.
           
           If
           you
           can
           with
           patience
           but
           read
           what
           Clavin
           saith
           on
           1
           Cor.
           1.2
           .
           and
           
             Peter
             Martyr
          
           (
           to
           name
           no
           more
           now
           )
           you
           will
           see
           that
           Doctrine
           which
           you
           abhor
           maintained
           by
           the
           Protestants
           ,
           and
           in
           what
           current
           it
           is
           that
           your
           opinion
           floweth
           .
        
         
           Mr.
           Blake
           adds
           [
           
             The
             Apostle
             tells
             us
             of
             the
             faith
             once
             delivered
             to
             the
             Saints
             :
          
           Jude
           3.
           
             the
             doctrine
             of
             Faith
             as
             is
             agreed
             on
             all
             hands
             ,
             all
             that
             profess
             that
             Doctrine
             are
             Saints
             .
             ]
             Answ.
          
           All
           that
           cordially
           entertain
           that
           Doctrine
           are
           Saints
           in
           Heart
           ;
           All
           that
           profess
           so
           to
           entertain
           it
           are
           Saints
           by
           Profession
           .
           (
           while
           that
           Profession
           hath
           any
           validity
           .
           )
           But
           all
           that
           barely
           profess
           to
           assent
           to
           the
           truth
           of
           that
           Doctrine
           ,
           and
           no
           mo●e
           ,
           (
           unless
           as
           that
           Assent
           may
           imply
           the
           Consent
           of
           the
           Will
           )
           are
           not
           Saints
           .
        
         
           But
           let
           us
           peruse
           some
           other
           Texts
           besides
           these
           that
           Mr.
           Blake
           citeth
           .
           The
           Congregations
           of
           the
           Saints
           are
           mentioned
           in
           the
           Old
           Testament
           ,
           as
           Psal.
           89
           5
           ,
           7.
           and
           149
           1.
           
           But
           what
           Saints
           these
           were
           ,
           may
           appear
           by
           the
           Promises
           made
           to
           them
           .
           Ps.
           149.5
           ,
           9
           ,
           4
           &
           16.3
           .
           &
           37.28
           .
           &
           97.10
           &
           132.9
           ,
           16.
           
           &
           145
           10.
           
           The
           Children
           of
           Israel
           ,
           a
           people
           neer
           unto
           him
           are
           called
           Saints
           ,
           Psal.
           148.14
           .
           but
           it
           is
           because
           they
           are
           a
           part
           of
           them
           ,
           his
           people
           in
           heart
           ,
           and
           the
           rest
           profess
           themselves
           to
           be
           his
           People
           in
           a
           saving
           sense
           .
           And
           if
           there
           were
           any
           that
           did
           not
           so
           ,
           he
           was
           not
           an
           Israelite
           by
           Religion
           ,
           nor
           to
           be
           of
           that
           Common-wealth
           ,
           but
           to
           be
           cut
           off
           from
           his
           People
           .
        
         
           Acts
           9.13
           .
           The
           Saints
           at
           Jerusalem
           that
           Paul
           persecuted
           ,
           were
           such
           as
           not
           only
           professed
           saving
           Faith
           ,
           but
           also
           had
           the
           witness
           of
           Martyrdom
           and
           Persecutions
           to
           testifie
           their
           Sincerity
           .
           They
           that
           continued
           stedfastly
           in
           the
           Apostles
           Doctrine
           and
           Fellowship
           ,
           and
           breaking
           bread
           ,
           and
           prayers
           ,
           having
           all
           things
           common
           ,
           selling
           their
           possessions
           and
           goods
           ,
           and
           parting
           them
           to
           all
           men
           as
           every
           man
           had
           need
           ,
           praising
           God
           &c.
           did
           profess
           more
           then
           a
           Faith
           and
           Repentance
           short
           of
           that
           by
           which
           we
           are
           saved
           :
           But
           so
           did
           the
           Church
           at
           
             Jerusalem
             ,
             Act.
          
           2.41
           ,
           42.
           to
           the
           end
           ;
           
             yea
             ,
             the
             multitude
             of
             them
             that
             Believed
             were
             of
             one
             heart
             ,
             &
             one
             soul
             ,
             and
             great
             grace
             was
             upon
             them
             all
             ,
          
           &c.
           Acts
           4.32
           .
           to
           36.
           so
           that
           we
           may
           see
           what
           Saints
           the
           Church
           at
           Jerusalem
           were
           .
           And
           
           if
           all
           were
           not
           such
           ,
           we
           see
           evidently
           that
           the
           whole
           was
           denominated
           from
           such
           .
        
         
           The
           Church
           of
           Rome
           were
           all
           called
           Saints
           ,
           Rom.
           1.7
           .
           True
           :
           But
           what
           was
           meant
           by
           that
           word
           ,
           and
           what
           Saints
           did
           they
           appear
           to
           Paul
           by
           their
           Profession
           to
           be
           ?
           Even
           such
           as
           were
           [
           
             beloved
             of
             God
             ,
             whose
             Faith
             was
             spoken
             of
             throughout
             the
             world
             ,
             that
             were
             dead
             to
             sin
             ,
             but
             alive
             to
             God
             ,
             that
             had
             obeyed
             from
             the
             heart
             that
             form
             of
             Doctrine
             delivered
             to
             them
             ,
             and
             being
             made
             free
             from
             sin
             became
             the
             servants
             of
             Righteousness
             and
             of
             God
             ,
             having
             their
             fruit
             to
             holiness
             ,
             and
             the
             end
             everlasting
             life
             ,
          
           Rom.
           1.7
           ,
           8.
           and
           6
           11
           ,
           14
           ,
           17
           ,
           18
           ,
           21.
           
             whose
             obedience
             was
             come
             abroad
             to
             all
             men
             .
          
           Rom.
           16.19
           .
           Here
           is
           more
           then
           the
           Profession
           of
           a
           common
           Faith.
           
        
         
           The
           Corinthians
           are
           called
           Saints
           ;
           True
           :
           But
           what
           is
           meant
           by
           Saints
           ?
           such
           as
           [
           
             called
             on
             the
             name
             of
             the
             Lord
             Iesus
             Christ
             ,
             having
             much
             of
             his
             grace
             ,
             enriched
             by
             him
             in
             all
             things
             ,
             coming
             behind
             in
             no
             Gift
             ,
             waiting
             for
             the
             coming
             ●f
             our
             Lord
             Iesus
             Christ
             ,
             who
             shall
             confirm
             them
             to
             the
             end
             ,
             that
             they
             may
             be
             blameless
             at
             his
             coming
             ,
          
           1
           Cor.
           1.2
           .
           to
           ver
           .
           10.
           
             all
             was
             theirs
          
           ,
           1.
           
           Cor.
           3.22
           ,
           23.
           
           They
           were
           such
           Saints
           as
           were
           
             washed
             ,
             and
             sanctified
             ,
             and
             justified
             in
             the
             name
             of
             the
             Lord
             Iesus
             ,
             and
             by
             the
             Spirit
             of
             God
          
           ;
           and
           such
           as
           were
           
             to
             ●udge
             the
             World
             ,
             and
             the
             Angels
             ,
          
           Chap.
           6.3
           ,
           11.
           
             delivered
             from
             that
             unrighteousness
             that
             would
             have
             kept
             from
             Heaven
             ,
          
           ver
           .
           9.10
           ,
           11.
           such
           as
           
             had
             no
             temptation
             but
             what
             was
             common
             to
             man
             ,
             whom
             the
             faithful
             God
             would
             not
             suffer
             to
             be
             tempted
             above
             their
             strength
             ,
          
           &c.
           Chap.
           10.13
           .
           such
           as
           were
           not
           so
           much
           as
           to
           
             eat
             with
             the
             notoriously
             wicked
          
           ,
           Chap.
           5
           11.
           and
           therefore
           doubtless
           Professed
           Godliness
           themselves
           ;
           in
           whom
           
             godly
             sorrow
             had
             wrought
             carefulness
             ,
             clearing
             of
             themselves
             ,
             zeal
             ,
          
           &c.
           
           2
           Cor.
           7.11
           .
           in
           whom
           the
           Apostle
           
             had
             confidence
             in
             all
             things
          
           ,
           ver
           .
           16.
           
        
         
           Object
           .
           But
           Paul
           saith
           ,
           they
           were
           carnal
           ,
           and
           taxeth
           them
           with
           some
           gross
           Errors
           and
           Sins
           .
        
         
           Answ.
           1.
           
           So
           are
           all
           the
           Regenerate
           carnal
           in
           part
           ,
           and
           guilty
           of
           too
           many
           sins
           :
           And
           it
           is
           not
           Impenitency
           after
           admonition
           that
           he
           chargeth
           them
           with
           .
           Their
           sin
           was
           no
           worse
           to
           our
           eye
           than
           David's
           or
           Solomon's
           .
        
         
           2.
           
           If
           any
           were
           so
           bad
           as
           to
           be
           notoriously
           ungodly
           ,
           those
           are
           not
           of
           that
           number
           whom
           he
           calleth
           Saints
           ,
           as
           they
           are
           not
           of
           them
           that
           have
           the
           following
           Descriptions
           of
           Saints
           
           which
           I
           have
           cited
           ;
           but
           only
           were
           among
           them
           ,
           but
           not
           of
           them
           .
        
         
           The
           Galathians
           I
           find
           not
           called
           Saints
           ;
           but
           to
           call
           them
           a
           Church
           of
           Christ
           ,
           or
           Believers
           ,
           is
           Equipollent
           .
           And
           what
           Saints
           were
           they
           ?
           Why
           they
           were
           [
           
             all
             the
             Sons
             of
             God
             by
             Faith
             in
             Christ
             Jesus
             ,
             having
             been
             baptized
             into
             Christ
             ,
             and
             put
             him
             on
             ,
             and
             were
             all
             one
             in
             him
             ,
             and
             were
          
           Abraham's
           
             seed
             ,
             and
             heirs
             according
             to
             the
             Promise
             .
          
           ]
           Gal.
           3.26
           ,
           27
           ,
           29.
           
           And
           [
           
             because
             they
             were
             sons
             ,
             God
             sent
             the
             Spirit
             of
             his
             Son
             into
             their
             hearts
             ,
             by
             which
             they
             cryed
             Abba
             Father
             ,
             and
             therefore
             were
             no
             more
             servants
             but
             sons
             ,
             and
             if
             sons
             ,
             then
             heirs
             of
             God
             through
             Christ.
          
           ]
        
         
           Object
           .
           But
           Paul
           was
           afraid
           of
           them
           ,
           lest
           he
           bestowed
           upon
           them
           labour
           in
           vain
           .
        
         
           Answ.
           1.
           
           It
           appeareth
           by
           what
           is
           said
           ,
           that
           it
           was
           not
           such
           a
           fear
           as
           made
           him
           take
           them
           for
           ungodly
           .
        
         
           2.
           
           This
           confirmeth
           what
           I
           maintain
           ;
           that
           the
           Apostles
           judgement
           of
           them
           proceeded
           according
           to
           the
           Evidences
           of
           probability
           :
           He
           took
           himself
           bound
           to
           believe
           their
           Profession
           so
           far
           as
           they
           contradicted
           it
           not
           ;
           and
           according
           to
           the
           prevalency
           of
           their
           Errors
           which
           were
           against
           it
           ,
           he
           was
           jealous
           of
           their
           condition
           :
           and
           if
           they
           had
           proceeded
           so
           far
           as
           to
           have
           declared
           themselves
           certainly
           ungodly
           ,
           Paul
           would
           have
           denominated
           them
           a
           Church
           no
           more
           .
        
         
           The
           Church
           of
           Ephesus
           are
           called
           Saints
           ,
           Eph.
           1.1
           .
           But
           what
           Saints
           ?
           such
           as
           were
           [
           
             blessed
             with
             all
             spiritual
             blessings
             in
             heavenly
             places
             in
             Christ
             ,
             chosen
             before
             the
             foundation
             of
             the
             world
             to
             be
             holy
             and
             without
             blemish
             before
             him
             in
             love
             ,
             p●edestinated
             to
             the
             adoption
             of
             Children
             by
             Jesus
             Christ
             ,
             according
             to
             the
             good
             pleasure
             of
             his
             will
             ,
             to
             the
             praise
             of
             the
             glory
             of
             his
             Grace
             ,
             wherein
             he
             made
             them
             accepted
             in
             the
             beloved
             ,
             in
             whom
             they
             had
             redemption
             through
             his
             blood
             ,
             the
             remission
             of
             sins
             ,
             and
             have
             obtained
             an
             Inheritance
             ,
             being
             predestinated
             ,
          
           &c.
           
           
             Who
             trusted
             in
             Christ
             ,
             and
             were
             sealed
             with
             the
             Holy
             Spirit
             of
             Promise
             ,
             which
             is
             the
             earnest
             of
             their
             Inheritance
             :
             they
             were
             such
             as
             believed
             in
             the
             Lord
             Jesus
             ,
             and
             loved
             all
             the
             saints
             ,
             and
             were
             quickened
             ,
             who
             had
             been
             dead
             in
             trespasses
             and
             sins
             ,
             &
             were
             raised
             up
             together
             ,
             and
             made
             to
             sit
             in
             heavenly
             places
             .
          
           ]
           If
           Mr.
           Blake
           ,
           while
           he
           abhorreth
           the
           name
           of
           a
           Saint
           or
           Church
           equivocally
           so
           called
           ,
           would
           not
           make
           all
           words
           equivocal
           that
           in
           
           Scripture
           are
           used
           to
           denominate
           or
           describe
           a
           Church
           or
           Saint
           ,
           we
           might
           easily
           be
           resolved
           by
           such
           passages
           as
           these
           ,
           what
           Paul
           meaneth
           by
           a
           Church
           or
           Saint
           .
        
         
           See
           further
           Eph.
           3.18
           .
           
             All
             Saints
             comprehend
             what
             is
             the
             breadth
             ,
             and
             length
             ,
             &
             depth
             ,
             &
             height
             ;
             and
             Christ
             dwelleth
             in
             their
             hearts
             by
             faith
             ,
             and
             they
             rooted
             and
             grounded
             in
             love
             ]
             Eph.
          
           3.17
           ,
           18.
           
           But
           Mr.
           Blakes
           Saints
           do
           none
           of
           this
           ;
           therefore
           they
           are
           no
           Saints
           in
           Scripture
           sense
           .
           With
           this
           text
           compare
           Eph.
           2.19
           .
           and
           see
           what
           a
           Church
           is
           and
           what
           it
           is
           to
           be
           
             fellow-Citizens
             with
             the
             Saints
             ,
             and
             of
             the
             houshold
             of
             God
          
           :
           and
           Eph.
           4.12
           .
           what
           Saints
           they
           were
           that
           were
           to
           be
           perfected
           :
           and
           5
           3.
           what
           Saints
           they
           were
           that
           must
           not
           so
           much
           as
           name
           
             Coveteousness
             ,
             filthiness
          
           ,
           &c.
           And
           3.8
           .
           Paul
           professeth
           himself
           
             less
             then
             the
             least
             of
             all
             Saints
          
           :
           But
           Paul
           never
           did
           nor
           would
           profess
           himself
           less
           then
           the
           least
           of
           Mr.
           Blakes
           Saints
           ,
           who
           are
           not
           as
           much
           as
           by
           profession
           in
           a
           state
           of
           salvation
           ,
           nor
           from
           under
           the
           curse
           and
           wrath
           of
           God.
           He
           that
           pronounceth
           them
           accursed
           with
           
             Anathema
             Maranatha
             ,
             that
             loved
             not
             the
             Lord
             Jesus
             ,
          
           &
           bids
           
             grace
             be
             with
             them
             that
             love
             him
             in
             sincerity
             ,
          
           (
           1
           Cor.
           16.22
           .
           Eph.
           6.24
           .
           )
           would
           not
           have
           pronounced
           himself
           less
           than
           the
           least
           of
           these
           excommunicate
           accursed
           ones
           .
           And
           were
           I
           worthy
           to
           be
           heard
           ,
           I
           would
           advise
           my
           Reverend
           Brother
           to
           better
           consideration
           before
           he
           make
           such
           accursed
           Saints
           ,
           or
           Churches
           ,
           or
           Believers
           ,
           at
           least
           that
           are
           visibly
           so
           :
           and
           that
           he
           would
           be
           cautelous
           of
           Canonizing
           those
           on
           whom
           Paul
           pronounceth
           Anathema
           Maranatha
           .
        
         
           To
           proceed
           ,
           the
           Church
           of
           Philippi
           are
           called
           Saints
           ;
           True
           ,
           but
           what
           Saints
           ?
           such
           on
           whom
           Paul
           was
           [
           
             confident
             that
             he
             which
             had
             begun
             a
             good
             work
             in
             them
             ,
             would
             perform
             it
             till
             the
             day
             of
             Jesus
             Christ
             :
             to
             whom
             it
             was
             given
             on
             behalf
             of
             Christ
             not
             only
             to
             believe
             but
             to
             suffer
             for
             his
             sake
             :
             who
             alwaies
             obeyed
             in
             presence
             &
             absence
             :
             for
             God
             wrought
             in
             them
             to
             will
             and
             to
             do
             :
             they
             only
             communicated
             to
          
           Paul
           
             in
             giving
             &
             receiving
             :
             and
             they
             were
             such
             as
             bad
             cause
             alway
             to
             rejoyce
             ,
          
           Phil.
           1.6
           ,
           29.
           and
           2.12
           ,
           13.
           and
           4.15
           ,
           4.
           
        
         
           The
           Church
           of
           the
           Colossians
           are
           called
           Saints
           :
           But
           what
           Saints
           ?
           such
           as
           [
           
             had
             faith
             in
             Christ
             Jesus
             ,
             and
             love
             to
             all
             Saints
             ,
             and
             had
             hope
             laid
             up
             for
             them
             in
             heaven
             ,
             who
             were
             made
             meet
             to
             be
             partakers
             of
             the
             Inheritance
             of
             the
             Saints
             in
             Light
             ,
             being
             delivered
             from
             the
             power
             of
             darkness
             ,
             and
             translated
             into
             the
             Kingdom
             
             of
             his
             dear
             Son
          
           (
           that
           is
           the
           Church
           )
           
             in
             whom
             they
             had
             redemption
             through
             his
             blood
             ,
             even
             the
             forgiveness
             of
             sins
             ,
             being
             reconciled
             by
             the
             body
             of
             his
             flesh
             through
             death
             to
             be
             presented
             holy
             ,
             and
             unblameable
             ,
             and
             unreprovable
             in
             his
             sight
             ,
             if
             they
             continued
             in
             the
             faith
             ,
             grounded
             and
             setled
             ,
             and
             were
             not
             moved
             away
             from
             the
             hope
             of
             the
             Gospel
             ,
             whose
             ardor
             and
             stedfastness
             of
             faith
             in
             Christ
             ,
          
           Paul
           
             beheld
             in
             the
             Spirit
             with
             joy
             :
             who
             were
             buried
             with
             Christ
             in
             baptism
             ,
             and
             risen
             with
             him
             through
             faith
             ;
             and
             being
             before
             dead
             ,
             were
             quickened
             with
             him
             ,
             and
             had
             the
             forgiveness
             of
             all
             trespasses
             ,
             having
             put
             off
             the
             body
             of
             the
             sins
             of
             the
             flesh
             ;
             who
             were
             dead
             ,
             and
             their
             life
             was
             hid
             with
             Christ
             in
             God
             ,
             and
             who
             shall
             appear
             with
             Christ
             in
             Glory
             when
             he
             appeareth
             .
             ]
             Col.
          
           1.
           and
           2.
           and
           3.
           
        
         
           If
           it
           shall
           be
           replyed
           ,
           that
           Paul
           spake
           all
           this
           of
           them
           in
           the
           Judgement
           of
           Charity
           ,
           or
           denominated
           the
           whole
           from
           the
           better
           part
           ,
           and
           the
           Profession
           of
           the
           rest
           ;
           I
           say
           even
           so
           also
           it
           is
           that
           he
           calleth
           them
           all
           Saints
           :
           the
           denomination
           is
           on
           the
           same
           ground
           as
           the
           description
           is
           .
           I
           cannot
           imagine
           what
           reasonable
           evasion
           can
           be
           made
           from
           this
           evidence
           .
        
         
           The
           Thessalonians
           are
           consequentially
           called
           Saints
           ,
           in
           being
           called
           a
           Church
           of
           Christ.
           And
           what
           a
           Church
           ?
           and
           what
           Saints
           ?
           such
           as
           [
           
             had
             the
             work
             of
             Faith
             ,
             Labour
             of
             Love
             ,
             and
             patience
             of
             Hope
             in
             our
             Lord
             Jesus
             Christ
             ,
             whose
             Election
          
           Paul
           
             knew
             ,
             who
             turned
             to
             God
             from
             Idols
             ,
             to
             serve
             the
             true
             and
             living
             God
             ,
             and
             to
             wait
             for
             his
             Son
             from
             heaven
             ,
             who
             delivered
             them
             from
             the
             wrath
             to
             come
             ,
             &
             they
             received
             the
             word
             as
             the
             word
             of
             God
             ,
             which
             effectually
             worked
             in
             them
             that
             believed
             ,
             who
             followed
             the
             Churches
             in
             suffering
             ;
             who
             were
          
           Pauls
           
             joy
             and
             glory
             in
             the
             presence
             of
             Christ
             at
             his
             coming
             ,
             whose
             faith
             and
             Charity
             was
             so
             reported
             to
          
           Paul
           ,
           
             that
             he
             tells
             them
             be
             liveth
             ,
             if
             they
             stand
             fast
             :
             for
             God
             had
             not
             appointed
             them
             to
             wrath
             ,
             but
             to
             obtain
             salvation
             by
             Jesus
             Christ.
          
           ]
           1
           Thess.
           1
           &
           2.
           
           &
           3.
           
           &
           5.
           
           They
           were
           such
           Saints
           whom
           
             Christ
             would
             come
             at
             last
             to
             be
             glorified
             in
             ,
             and
             such
             Believers
             in
             whom
             he
             will
             then
             be
             admired
             ,
             even
             because
             the
             Gospel
             was
             believed
             among
             them
             .
          
           ]
           (
           therefore
           say
           not
           ,
           To
           believe
           the
           Gospel
           is
           a
           common
           thing
           ,
           short
           of
           saving
           Faith.
           )
           2
           Thess.
           1.
           
           We
           see
           then
           what
           the
           Church
           and
           Saints
           at
           Thessalonica
           was
           .
        
         
           The
           Hebrews
           (
           to
           whom
           the
           Apostle
           wrote
           )
           are
           called
           Saints
           ,
           Heb.
           13.24
           .
           And
           he
           doth
           not
           groundlesly
           call
           them
           Saints
           ;
           
           for
           they
           were
           such
           as
           [
           
             were
             made
             a
             gazing-stock
             by
             reproaches
             &
             afflictions
             ,
             and
             became
             companions
             of
             them
             that
             were
             so
             used
             ,
             &
             took
             joyfully
             the
             spoiling
             of
             their
             goods
             ,
             knowing
             in
             themselves
             that
             they
             have
             in
             heaven
             a
             better
             and
             more
             enduring
             substance
             .
          
           ]
           vid.
           ult
           .
           Heb.
           10.33
           ,
           34
           ,
           35.
           
           They
           were
           such
           indeed
           as
           he
           saw
           cause
           to
           exhort
           to
           perseverance
           ,
           and
           warn
           of
           the
           danger
           of
           Apostacie
           (
           and
           the
           best
           have
           need
           of
           that
           )
           But
           yet
           [
           
             though
             he
             so
             spake
             ,
             he
             was
             perswaded
             better
             things
             of
             them
             ,
             and
             such
             as
             accompany
             salvation
             .
          
           ]
           and
           he
           gives
           his
           reason
           of
           it
           ,
           Heb.
           6.9
           ,
           10
           ,
           11.
           
        
         
           And
           having
           said
           so
           much
           of
           the
           several
           Churches
           under
           the
           name
           of
           Saints
           ,
           I
           shall
           proceed
           and
           shew
           you
           what
           they
           are
           
             as
             Churches
          
           ,
           though
           this
           will
           after
           fall
           in
           ,
           in
           another
           Argument
           ,
           because
           it
           will
           be
           fittes●
           for
           all
           to
           lie
           together
           ,
           and
           then
           I
           shall
           refer
           you
           hither
           ,
           when
           this
           afterward
           falls
           in
           .
           You
           may
           see
           by
           what
           is
           said
           ,
           what
           Churches
           all
           these
           were
           that
           are
           already
           mentioned
           ;
           and
           consequently
           what
           a
           Church
           is
           in
           Scripture-sense
           ;
           not
           a
           society
           of
           men
           professing
           a
           faith
           short
           of
           justifying
           ;
           but
           a
           society
           of
           men
           professing
           true
           saving
           faith
           ;
           yea
           ,
           so
           far
           professing
           it
           ,
           as
           to
           induce
           the
           Apostles
           to
           denominate
           them
           such
           ,
           as
           supposing
           them
           such
           indeed
           :
           For
           as
           they
           knew
           some
           were
           such
           ,
           so
           did
           they
           not
           know
           the
           contrary
           by
           any
           particulars
           ,
           except
           those
           whom
           they
           commanded
           them
           to
           cast
           out
           ,
           as
           none
           of
           them
           .
        
         
           The
           Apostle
           Peter
           writes
           to
           the
           scattered
           Jews
           that
           professed
           Christianity
           :
           And
           what
           kind
           of
           Christians
           or
           Believers
           did
           he
           take
           them
           for
           ?
           Why
           ,
           for
           such
           as
           were
           [
           
             Elect
             according
             to
             the
             fore-knowledge
             of
             God
             the
             Father
             ,
             through
             sanctification
             of
             the
             Spirit
             ,
             unto
             Obedience
             ,
             and
             sprinkling
             of
             the
             blood
             of
             Jesus
             Christ.
          
           ]
           And
           Mr.
           Blake
           cannot
           say
           that
           this
           was
           a
           common
           Election
           ,
           or
           common
           Sanctification
           ,
           and
           Obedience
           ,
           and
           Sprinkling
           of
           Christs
           blood
           :
           For
           it
           is
           added
           ,
           that
           [
           
             God
             of
             his
             abundant
             mercy
             had
             begotten
             them
             again
             to
             a
             lively
             hope
             ,
             by
             the
             resurrection
             of
             Jesus
             Christ
             from
             the
             dead
             ,
             to
             an
             Inheritance
             incorruptible
             ,
             and
             undefiled
             ,
             that
             fadeth
             not
             away
             ,
             reserved
             in
             heaven
             for
             them
             ,
             and
             that
             they
             are
             kept
             by
             the
             power
             of
             God
             through
             faith
             unto
             salvation
             ,
             ready
             to
             be
             revealed
             in
             the
             last
             times
             ,
             wherein
             they
             greatly
             re●oyced
             ,
             suffering
             the
             trial
             of
             their
             precious
             faith
          
           :
           and
           [
           
             having
             not
             seen
             Christ
             loved
             him
             ,
             and
             believeing
             in
             him
             rejoyced
             with
             joy
             
             unspeakable
             and
             full
             of
             glory
             ,
             receiving
             the
             end
             of
             their
             faith
             ,
             the
             salvation
             of
             their
             souls
             .
          
           ]
           If
           all
           these
           people
           had
           not
           ,
           or
           professed
           and
           seemed
           not
           to
           have
           a
           saving
           faith
           ,
           I
           know
           not
           what
           words
           can
           express
           a
           saving
           faith
           ,
           nor
           what
           persons
           have
           such
           a
           thing
           .
        
         
           The
           like
           testimonies
           the
           Apostle
           John
           gives
           of
           them
           ,
           as
           may
           quickly
           be
           seen
           .
        
         
           But
           all
           the
           doubt
           is
           ,
           Whether
           the
           seven
           reproved
           Churches
           in
           Rev.
           2.
           and
           3.
           were
           such
           or
           not
           ?
           To
           which
           I
           say
           ,
           1.
           
           All
           of
           them
           professed
           the
           foresaid
           saving
           Faith.
           2.
           
           There
           is
           no
           sin
           charged
           on
           them
           that
           was
           visible
           and
           inconsistent
           with
           true
           saving
           Faith.
           1.
           
           For
           the
           Church
           of
           Ephesus
           ,
           we
           heard
           what
           they
           were
           esteemed
           by
           Paul
           a
           little
           before
           ;
           and
           here
           their
           grace
           is
           mentioned
           ;
           and
           the
           faults
           expressed
           are
           consistent
           with
           true
           grace
           .
           2.
           
           The
           same
           I
           say
           of
           the
           Churches
           of
           Pergamus
           and
           Thyatyra
           .
           And
           for
           the
           Nicolaitans
           and
           other
           Hereticks
           ,
           whom
           they
           are
           blamed
           for
           suffering
           (
           as
           the
           former
           is
           commended
           for
           hating
           them
           )
           they
           are
           such
           as
           were
           to
           be
           cut
           off
           from
           the
           Church
           ;
           and
           while
           they
           were
           in
           it
           were
           not
           of
           it
           :
           Nor
           are
           they
           any
           where
           called
           Believers
           ,
           Saints
           ,
           Disciples
           ,
           or
           Church-members
           .
        
         
           But
           it
           is
           the
           Church
           of
           Sardis
           that
           Mr.
           Blake
           takes
           special
           notice
           of
           .
           And
           it
           is
           said
           of
           her
           indeed
           ,
           that
           she
           had
           a
           Name
           to
           live
           and
           was
           dead
           .
           But
           ,
           1.
           in
           that
           they
           had
           a
           name
           to
           live
           ,
           it
           seems
           it
           was
           a
           living
           faith
           which
           they
           Professed
           ,
           and
           not
           only
           one
           short
           of
           it
           .
           2.
           
           Their
           death
           was
           not
           a
           death
           in
           reigning
           sin
           ,
           such
           as
           is
           the
           death
           of
           the
           unsanctified
           :
           But
           a
           declining
           condition
           ,
           comparatively
           called
           death
           ,
           as
           the
           children
           of
           God
           do
           oft
           complain
           of
           deadness
           .
           And
           therefore
           its
           next
           said
           ,
           [
           
             Be
             watchful
             and
             strengthen
             the
             things
             that
             remain
             ,
             that
             are
             ready
             to
             dye
             .
          
           ]
           And
           it
           s
           exprest
           ,
           that
           their
           deadness
           was
           in
           that
           their
           works
           were
           not
           found
           perfect
           before
           God
           ;
           that
           is
           ,
           that
           many
           or
           most
           of
           them
           had
           defiled
           their
           garments
           ,
           (
           with
           some
           Heresie
           or
           vice
           )
           which
           the
           rest
           had
           not
           done
           .
           3.
           
           How
           far
           this
           was
           notorious
           to
           others
           ,
           is
           of
           further
           enquiry
           .
           4.
           
           If
           they
           had
           gone
           on
           so
           far
           ,
           as
           by
           obstinate
           impenitency
           after
           admonition
           to
           shew
           themselves
           void
           of
           saving
           faith
           ,
           they
           had
           been
           unchurched
           ,
           as
           appeareth
           by
           the
           threatning
           .
        
         
           The
           Church
           of
           Philadelphia
           is
           so
           far
           commended
           ,
           as
           that
           the
           case
           is
           put
           out
           of
           doubt
           .
           And
           the
           Church
           of
           Laodicea
           ,
           though
           
           discommended
           ,
           hath
           nothing
           visible
           charged
           upon
           it
           inconsistent
           with
           sincerity
           ;
           and
           the
           luke-warmness
           which
           is
           charged
           on
           them
           ,
           they
           are
           threatned
           to
           be
           spewed
           out
           for
           ,
           and
           so
           to
           be
           unchurched
           .
           And
           thus
           we
           see
           what
           a
           Church
           was
           ,
           and
           what
           Saints
           were
           ,
           and
           what
           Believers
           and
           Disciples
           were
           supposed
           to
           be
           by
           the
           Apostles
           ,
           and
           what
           is
           the
           signification
           of
           these
           words
           in
           Scripture
           :
           for
           they
           are
           all
           of
           the
           same
           extent
           .
        
         
           Mr.
           Blake
           saith
           [
           
             He
             is
             a
             believer
             in
             Scripture
             ,
          
           
           
             that
             is
             a
             visible
             Professor
             ,
             that
             puts
             himself
             in
             the
             number
             of
             those
             that
             expect
             salvation
             by
             Jesus
             Christ.
             ]
             Answ.
          
           1.
           
           A
           Professor
           of
           what
           ?
           Of
           true
           saving
           faith
           .
           2.
           
           Not
           that
           puts
           himself
           among
           them
           locally
           only
           ,
           for
           so
           may
           an
           Infidel
           ;
           but
           that
           becomes
           one
           of
           them
           as
           far
           as
           to
           a
           Profession
           of
           it
           .
           And
           if
           they
           
             expect
             salvation
             by
             Christ
          
           ,
           either
           they
           profess
           that
           faith
           which
           salvation
           is
           annexed
           to
           ,
           or
           else
           they
           give
           God
           the
           lye
           ,
           and
           contradict
           both
           Scripture
           and
           themselves
           even
           in
           their
           very
           Profession
           :
           As
           if
           they
           should
           say
           ,
           [
           
             I
             look
             to
             be
             saved
             by
             Christ
             ,
             but
             I
             will
             not
             take
             him
             for
             my
             Saviour
             ,
             nor
             be
             saved
             from
             sin
             by
             him
          
           ]
           And
           sure
           such
           a
           Profession
           makes
           no
           m●n
           a
           Saint
           ,
           Believer
           or
           Church-member
           .
        
         
           Thus
           much
           I
           have
           said
           to
           prove
           that
           all
           the
           Baptized
           are
           accounted
           Saints
           ;
           and
           therefore
           Professed
           a
           saving
           Sanctity
           .
        
         
           The
           second
           Title
           which
           I
           mentioned
           follows
           ,
           (
           of
           which
           I
           shall
           be
           more
           brief
           .
           )
           All
           the
           Baptized
           are
           accounted
           to
           be
           dead
           and
           risen
           with
           Christ
           ,
           even
           dead
           to
           sin
           ,
           and
           risen
           to
           newness
           of
           life
           ;
           therefore
           they
           all
           profess
           a
           saving
           faith
           .
           The
           proof
           of
           this
           is
           full
           in
           the
           two
           Texts
           already
           cited
           ,
           Rom.
           6.
           and
           Col.
           2.11
           ,
           12.
           
        
         
           Rom.
           6.33
           &c.
           [
           
             How
             shall
             we
             that
             are
             dead
             to
             sin
             live
             any
             longer
             therein
             ?
             Know
             ye
             not
             ,
             that
             so
             many
             of
             us
             as
             were
             baptized
             into
             Jesus
             Christ
             ,
             were
             baptized
             into
             his
             death
             ?
             Therefore
             we
             are
             buried
             with
             him
             by
             Baptism
             into
             death
             ,
             that
             like
             as
             Christ
             was
             raised
             up
             from
             the
             dead
             by
             the
             glory
             of
             the
             Father
             ,
             so
             we
             also
             should
             walk
             in
             newness
             of
             Life
             .
             For
             if
             we
             have
             been
             planted
             together
             into
             the
             likeness
             of
             his
             Death
             ,
             we
             shall
             be
             also
             in
             the
             likeness
             of
             his
             Resurrection
             .
             Knowing
             this
             ,
             that
             our
             old
             man
             is
             crucified
             with
             him
             ,
             that
             the
             body
             of
             sin
             might
             be
             destroyed
             ,
             that
             hence
             forth
             we
             should
             not
             serve
             sin
             ;
             for
             he
             that
             is
             dead
             is
             freed
             from
             sin
             .
             Now
             if
             we
             be
             dead
             with
             Christ
             ,
             we
             believe
             that
             we
             shall
             also
             live
             with
             him
             .
             —
             Likewise
             ,
             reckon
             ye
             
             also
             your selves
             to
             be
             dead
             indeed
             unto
             sin
             ,
             but
             alive
             unto
             God
             through
             Iesus
             Christ
             our
             Lord.
             
          
        
         
           Here
           is
           a
           full
           Report
           of
           the
           use
           of
           Baptism
           and
           the
           Profession
           of
           all
           that
           are
           Baptized
           ,
           and
           the
           state
           that
           they
           are
           supposed
           to
           be
           in
           :
           so
           that
           I
           cannot
           speak
           it
           plainlier
           than
           the
           words
           themselves
           do
           .
           Calv.
           on
           the
           Text
           saith
           ,
           [
           
             Extra
             Controversiam
             est
             induere
             nos
             Christum
             in
             Baptismo
             ,
             &
             hâc
             lege
             nos
             baptizari
             ,
             ut
             unum
             cum
             ipso
             simus
             .
             —
             Imò
             docet
             hanc
             mortis
             societatem
             praecipuè
             in
             Baptismo
             spectandam
             esse
             .
             Neque
             enim
             ablutio
             sola
             illic
             ,
             sed
             mortificatio
             quoque
             &
             veteris
             hominis
             interitus
             proponitur
             :
             Vnde
             palàm
             fit
             ,
             ex
             quo
             recipimur
             in
             Christi
             gratiam
             ,
             mortis
             ejus
             efficaciam
             statim
             emergere
             .
             Porro
             quid
             valeat
             hae●
             cum
             morte
             Christi
             societas
             ,
             continuo
             sequitur
             ;
             —
             ut
             scilicet
             nobis
             emortui
             si
             amus
             novi
             homines
             :
             Nam
             à
             mortis
             societate
             transitum
             merito
             facit
             ad
             vitae
             participationem
             :
             quia
             haec
             duo
             inter
             se
             individuo
             nexu
             cohaerent
             ,
             veterem
             hominem
             Christi
             morte
             aboleri
             ,
             ut
             ejus
             resurrectio
             justitiam
             instauret
             ,
             nosque
             efficiat
             novas
             creaturas
             .
             —
             Haec
             autem
             est
             Doctrina
             ;
             Quod
             Mors
             Christi
             efficax
             est
             ad
             nequitiam
             carnis
             nostrae
             extinguendam
             ac
             prostigandam
             :
             Resurrectio
             vero
             ad
             suscitandam
             melioris
             naturae
             novitatem
             :
             quódque
             per
             Baptismum
             in
             istius
             gratiae
             participationem
             cooptamur
             .
             —
             In
             summa
             ;
             Qualis
             sit
             Baptismi
             ritè
             suscepti
             veritas
             docet
             .
          
        
         
           So
           Col.
           2.11
           ,
           12.
           which
           I
           shall
           not
           stay
           to
           recite
           ,
           because
           it
           is
           to
           the
           same
           purpose
           and
           before
           cited
           .
        
         
           The
           third
           Title
           mentioned
           in
           the
           Argument
           ,
           is
           this
           :
           All
           that
           are
           Baptized
           have
           Professedly
           
             put
             on
             Christ
          
           :
           therefore
           they
           have
           professed
           saving
           Faith.
           The
           Antecedent
           is
           expressed
           ,
           Gal.
           3.27
           .
           [
           
             For
             as
             many
             as
             have
             been
             baptized
             into
             Christ
             ,
             have
             put
             on
             Christ.
          
           ]
           The
           Consequence
           is
           proved
           ,
           in
           that
           ,
           to
           
             put
             on
             Christ
             heartily
          
           ,
           is
           ,
           to
           be
           made
           true
           partakers
           of
           him
           ,
           and
           living
           members
           of
           him
           :
           therefore
           
             to
             Profess
          
           this
           is
           inseparable
           from
           the
           Profession
           of
           saving
           Faith
           ;
           yea
           ,
           by
           that
           faith
           is
           he
           truly
           put
           on
           .
           
             Putting
             on
             Christ
          
           is
           the
           same
           with
           [
           Putting
           on
           the
           New
           man
           ,
           which
           after
           God
           is
           created
           in
           Righteousness
           and
           true
           holiness
           ,
           being
           
             renewed
             in
             the
             spirit
             of
             our
             minds
          
           Ephes.
           4.20
           ,
           21
           ,
           22
           ,
           23
           ,
           24.
           
           Col.
           3.10
           .
           
             It
             is
             putting
             on
             the
             New
             man
             which
             is
             renewed
             in
             knowledge
             according
             to
             the
             Image
             of
             him
             that
             created
             him
             .
          
           ]
           So
           that
           this
           is
           no
           common
           work
           ,
           if
           any
           be
           proper
           to
           the
           saved
           .
           And
           
             putting
             on
             the
             Lord
             Iesus
             Christ
             ,
          
           is
           put
           for
           the
           state
           of
           Sanctity
           ,
           
           in
           opposition
           to
           a
           fleshly
           Life
           ,
           Rom.
           13.13
           ,
           14.
           saith
           Calvin
           on
           this
           Text
           [
           
             Induere
             Christum
             hic
             significat
             virtute
             Spiritus
             ejus
             undique
             nos
             muniri
             ,
             qua
             idonei
             ad
             omnes
             Sanctitatis
             partes
             reddamur
             :
             sic
             enim
             instauratur
             in
             nobis
             imago
             Dei
             quae
             unicum
             est
             animae
             ornamentum
             .
             Respicit
             enim
          
           Paulus
           
             ad
             vocationis
             nostrae
             sinem
             ,
             quia
             Deus
             nos
             adoptans
             ,
             in
             corpus
             unigeniti
             silii
             sui
             inserit
             ,
             &
             quidem
             hac
             lege
             ,
             ut
             nos
             abdicantes
             priore
             vita
             ,
             siamus
             in
             ipso
             novi
             homines
             .
             Quare
             etiam
             alibi
             fideles
             dicit
             Christum
             in●uere
             in
             baptismum
             ,
          
           Gal.
           3.27
           .
           ]
           and
           upon
           Galat.
           3.27
           .
           he
           saith
           [
           
             Quum
             dicit
             ,
             Christum
             induisse
             ,
             intelligit
             Christo
             sic
             esse
             insitos
             ,
             ut
             coram
             Deo
             nomen
             ac
             personam
             Christi
             gerant
             ,
             ac
             in
             ipso
             magis
             quàm
             in
             seipsis
             censeantur
             .
          
           ]
           And
           he
           comes
           to
           the
           objection
           ,
           How
           all
           that
           are
           baptized
           can
           be
           said
           to
           put
           on
           Christ
           ,
           when
           Baptism
           is
           not
           effectual
           with
           all
           ?
           And
           he
           answereth
           in
           sum
           ,
           That
           to
           Hypocrites
           it
           is
           uneffectual
           ,
           
             qui
             nudis
             signis
             superbiunt
          
           .
           But
           then
           he
           saith
           ,
           that
           the
           Apostle
           speaking
           of
           these
           [
           
             non
             respicit
             Dei
             institutionem
             ,
             sed
             impiorum
             corruptelam
             .
          
           (
           But
           doubtless
           it
           is
           Gods
           institution
           that
           we
           must
           look
           to
           for
           direction
           in
           our
           administration
           .
           )
           
             Quum
             autem
             fideles
             alloquitur
             ,
             qui
             rite
             utuntur
             ,
             illa
             tunc
             conjungit
             cum
             sua
             veritate
             ,
             quam
             figurant
             .
             Quare
             ?
             neque
             enim
             fallacem
             Pompam
             ostentat
             in
             Sacramentis
             ,
             sed
             quae
             externa
             Ceremonia
             figurat
             ,
             exhibit
             simul
             reipsa
             .
             Hinc
             sit
             ,
             ut
             veritas
             ,
             secundum
             Dei
             institutum
             ,
             conjuncta
             sit
             cum
             signis
             .
          
           ]
           To
           the
           same
           purpose
           say
           other
           Protestants
           .
        
         
           The
           next
           Title
           mentioned
           in
           the
           Argument
           was
           ,
           
             Sons
             of
             God.
          
           All
           that
           are
           Baptized
           are
           the
           visible
           or
           esteemed
           Sons
           of
           God
           by
           faith
           in
           Christ
           :
           therefore
           they
           all
           profess
           that
           justifying
           faith
           to
           which
           the
           real
           or
           special
           Son-ship
           is
           promised
           .
        
         
           The
           Antecedent
           is
           experssed
           in
           Gal.
           3.16
           ,
           17.
           
           [
           
             For
             ye
             are
             all
             the
             Sons
             of
             God
             by
             Faith
             in
             Christ
             Jesus
          
           ;
           ]
           which
           he
           proveth
           in
           the
           next
           words
           ,
           [
           
             For
             as
             many
             as
             have
             been
             baptized
             into
             Christ
             ,
             have
             put
             on
             Christ.
          
           ]
           What
           
             Sons
             of
             God
          
           are
           in
           Scripture
           sense
           ,
           may
           be
           seen
           Joh.
           1.12
           .
           Rom
           8.14
           ,
           19.
           
           Phil.
           2.15
           .
           1
           Joh.
           3.1
           ,
           2.
           
           Gal.
           4
           1
           ,
           2
           ,
           5
           ,
           7.
           and
           Rom.
           8.17
           .
           [
           
             If
             sons
             ,
             then
             heirs
             ,
             heirs
             of
             God
             ,
             and
             joint
             heirs
             with
             Christ
          
           ]
           was
           a
           good
           consequence
           in
           Pauls
           judgement
           .
           [
           
             In
             this
          
           (
           saith
           
             John
             )
             the
             children
             of
             God
             are
             manifest
             from
             the
             children
             of
             the
             devil
             :
             whosoever
             doth
             not
             righteousness
             is
             not
             of
             God
             ,
             neither
             he
             that
             loveth
             not
             his
             brother
             ,
          
           1
           John
           3.10
           .
           
           therefore
           Mr
           Blake's
           Saints
           are
           not
           the
           children
           of
           God
           ,
           but
           of
           the
           Devil
           .
           See
           also
           John
           11.52
           .
           Rom.
           8
           ,
           16.21
           .
        
         
           But
           Mr.
           Blake
           objecteth
           Rom
           9.4
           .
           
             To
             them
             pertained
             the
             Adoption
          
           ]
           and
           Gomarus
           his
           Comment
           .
           Answ.
           1.
           
           Gomarus
           saith
           not
           ,
           that
           any
           were
           in
           either
           sense
           sons
           of
           God
           ,
           without
           a
           Profession
           of
           saving
           Faith.
           2.
           
           It
           was
           not
           after
           their
           unchurching
           for
           unbelief
           ,
           that
           the
           Adoption
           is
           said
           to
           pertain
           to
           them
           ,
           but
           before
           :
           and
           then
           let
           Mr.
           Blake
           prove
           if
           he
           can
           ,
           that
           any
           Israelites
           were
           adopted
           without
           profession
           of
           that
           Faith
           which
           was
           then
           saving
           .
           I
           doubt
           not
           to
           prove
           the
           contrary
           anon
           .
           And
           3.
           
           If
           he
           could
           prove
           that
           such
           there
           were
           among
           the
           Israelites
           ,
           yet
           he
           will
           never
           prove
           that
           they
           are
           called
           Sons
           though
           the
           Nation
           were
           ,
           because
           the
           denomination
           was
           principally
           from
           the
           true
           Sons
           ,
           and
           next
           from
           the
           professed
           ones
           ,
           but
           never
           from
           or
           to
           them
           that
           professed
           only
           a
           common
           faith
           .
           None
           are
           visibly
           Sons
           ,
           that
           be
           not
           visibly
           true
           Believers
           .
        
         
           The
           next
           Title
           mentioned
           in
           the
           Argument
           is
           [
           Abraham's
           Seed
           ]
           All
           that
           are
           baptized
           ,
           are
           called
           
             Abrahams
             Seed
          
           .
           Gal.
           3.17
           ,
           18
           ,
           19.
           therefore
           they
           all
           profess
           a
           justifying
           Faith.
           The
           Consequence
           is
           proved
           ,
           in
           that
           none
           are
           
             Abraham's
             Seed
          
           in
           Scripture
           Gospel
           sense
           ,
           but
           those
           cordially
           that
           are
           true
           Believers
           ,
           and
           those
           appearingly
           that
           profess
           true
           Faith.
           This
           is
           proved
           Rom.
           9.4
           ,
           6
           ,
           7
           ,
           8.
           
           Rom.
           4.11
           .
           [
           
             that
             he
             might
             be
             the
             Father
             of
             all
             them
             that
             believe
             ,
             that
             Righteousness
             might
             be
             imputed
             to
             them
             also
             .
          
           ]
           This
           therefore
           is
           a
           justifying
           faith
           ,
           and
           the
           priviledge
           of
           the
           Justified
           that
           is
           here
           mentioned
           .
           It
           s
           added
           ver
           .
           12
           ,
           13.
           
           [
           
             And
             the
             Father
             of
             Circumcision
             to
             them
             who
             are
             not
             of
             the
             Circumcision
             ,
             but
             also
             walk
             in
             the
             steps
             of
             the
             faith
             of
             our
             Father
             Abraham
             yet
             uncircmucised
             :
             for
             the
             promise
             that
             he
             should
             be
             heir
             of
             the
             world
             was
             not
             to
             Abraham
             or
             his
             seed
             by
             the
             law
             ,
             but
             by
             the
             righteousness
             of
             faith
             .
             —
             Therefore
             it
             is
             of
             faith
             that
             it
             might
             be
             by
             grace
             ,
             to
             the
             end
             the
             prom●se
             might
             be
             sure
             to
             all
             the
             seed
             —
             even
             to
             that
             also
             which
             is
             of
             the
             faith
             of
             Abraham
             ,
             the
             Father
             of
             us
             all
             .
          
           ]
        
         
           So
           Gal.
           3.6.7
           ,
           8
           ,
           9.
           
           [
           
             Even
             as
             Abraham
             believed
             God
             ,
             and
             it
             was
             accounted
             to
             him
             for
             righteousness
             :
             Know
             ye
             therefore
             that
             they
             which
             are
             of
             faith
             ,
             the
             same
             are
             the
             children
             of
             Abraham
             :
             and
             the
             Scripture
             fore-seeing
             that
             God
             would
             justifie
             th●
             heathen
             by
             faith
             preached
             before
             the
             Gospel
             to
             Abraham
             :
             in
             thee
             shall
             all
             N●tions
             be
             
             blessed
             .
             So
             then
             ,
             they
             which
             be
             of
             Faith
             are
             blessed
             with
             faithful
          
           Abraham
           .
           ]
           So
           ver
           .
           14.16
           .
           [
           
             That
             the
             blessing
             of
          
           Abraham
           
             might
             come
             on
             the
             Gentiles
             ,
             through
             Jesus
             Christ
             ,
             that
             we
             might
             receive
             the
             Promise
             of
             the
             Spirit
             through
             faith
             .
             Now
             to
          
           Abraham
           
             and
             his
             seed
             were
             the
             Promises
             made
             :
             he
             saith
             not
             ,
             and
             to
             seeds
             ,
             as
             of
             many
             ,
             but
             as
             of
             one
             ;
             And
             to
             thy
             seed
             ,
             which
             is
             Christ
             :
          
           and
           so
           to
           those
           that
           are
           in
           him
           .
        
         
           It
           is
           hence
           most
           undeniable
           ,
           That
           all
           Abrahams
           true
           Seed
           are
           Justified
           and
           have
           a
           Justifying
           faith
           ;
           and
           all
           his
           Professing
           seed
           do
           Profess
           this
           faith
           .
        
         
           The
           next
           Title
           mentioned
           in
           the
           Argument
           is
           ,
           [
           
             Heirs
             according
             to
             the
             Promise
          
           .
           ]
           All
           the
           Baptized
           were
           Heirs
           according
           to
           the
           Promise
           :
           None
           that
           Profess
           not
           a
           Justifying
           faith
           are
           Heirs
           according
           to
           the
           Promise
           (
           either
           really
           or
           appearingly
           ;
           )
           therefore
           none
           that
           Profess
           not
           a
           Justifying
           faith
           (
           or
           their
           children
           )
           should
           be
           baptized
           .
        
         
           The
           Major
           is
           expressed
           in
           Gal.
           3.17
           ,
           18
           ,
           19.
           
        
         
           The
           Minor
           (
           of
           which
           is
           all
           the
           doubt
           )
           is
           proved
           from
           Rom.
           8
           17.
           where
           there
           is
           an
           express
           concatenation
           of
           [
           
             children
             ,
             heirs
             of
             God
             ,
             co-heirs
             with
             Christ
             ,
             that
             suffering
             with
             him
             shall
             be
             glorified
             with
             him
          
           ]
           Gal.
           4.1
           ,
           6
           ,
           7.
           
           
             The
             heir
             is
             Lord
             of
             all
             ,
             and
             a
             Son
             ,
             &
             therefore
             hath
             the
             spirit
             of
             the
             Son
             ,
             by
             which
             they
             cry
             Abba
             Father
             .
          
        
         
           So
           Tit.
           3.5
           ,
           6
           ,
           7.
           
           [
           
             According
             to
             his
             mercy
             he
             saved
             us
             by
             the
             washing
             of
             Regeneration
             ,
             and
             renewing
             of
             the
             Holy
             Ghost
             ,
             which
             he
             shed
             on
             us
             ,
          
           &c.
           
             that
             being
             justified
             by
             his
             Grace
             ,
             we
             should
             he
             made
             heirs
             according
             to
             the
             hope
             of
             eternal
             Life
             .
          
           ]
           The
           heirs
           then
           are
           Regenerate
           ,
           Justified
           ,
           and
           have
           the
           hope
           of
           eternal
           Life
           .
           So
           Eph.
           3.6
           .
           
             The
             Gentiles
             being
             made
             fellow-heirs
             ,
             and
             of
             the
             same
             body
             ,
             are
             partakers
             of
             the
             Promise
             in
             Christ
             by
             the
             Gospel
             ,
             even
             the
             unsearchable
             riches
             of
             Christ.
             
          
        
         
           Heb.
           6.17
           .
           
             The
             heirs
             of
             Promise
             have
             their
             salvation
             confirmed
             by
             Gods
             Oath
             .
          
           And
           Heb.
           1.14
           .
           They
           are
           all
           called
           the
           
             Heirs
             of
             salvation
          
           .
           And
           Heb.
           11.6
           ,
           9.
           
           It
           is
           true
           Justified
           Believers
           that
           have
           that
           Title
           .
           And
           Jam.
           25.
           [
           they
           are
           called
           
             Heirs
             of
             the
             Promised
             Kingdoms
          
           .
           ]
           And
           1
           Pet.
           3.7
           .
           they
           are
           called
           [
           
             Co-heirs
             of
             the
             same
             Grace
             of
             Life
             .
          
           ]
           So
           that
           to
           be
           Heirs
           in
           the
           first
           and
           proper
           notion
           .
           is
           to
           be
           
             Sons
             that
             have
             Title
             to
             the
             Inheritance
             of
             Glory
             :
          
           and
           therefore
           to
           be
           Heirs
           in
           the
           second
           Analogical
           notion
           ,
           (
           for
           I
           will
           
           not
           yet
           anger
           Mr.
           Blake
           with
           the
           term
           Equivocal
           )
           is
           to
           be
           such
           as
           seem
           such
           ,
           by
           Profession
           of
           that
           faith
           which
           hath
           the
           promise
           of
           that
           Glory
           :
           But
           the
           Professors
           of
           any
           other
           faith
           are
           none
           of
           them
           .
        
         
           The
           last
           Title
           that
           I
           mentioned
           in
           the
           Argument
           was
           [
           
             Justified
             ]
             Paul
          
           calleth
           all
           the
           Baptized
           Church
           of
           Corinth
           Justified
           :
           None
           that
           profess
           not
           a
           Justifying
           faith
           are
           called
           Justified
           ;
           therefore
           none
           such
           should
           be
           Baptized
           .
        
         
           The
           Major
           I
           proved
           to
           Mr.
           Blake
           out
           of
           1
           Cor.
           6.11
           .
           [
           
             Ye
             are
             washed
             ,
             ye
             are
             sanctified
             ,
             ye
             are
             justified
             in
             the
             name
             of
             the
             Lord
             Jesus
             ,
             and
             by
             the
             Spirit
             of
             our
             God.
          
           ]
           Mr.
           Blake
           doth
           not
           at
           all
           deny
           the
           Major
           or
           the
           sense
           of
           the
           Text
           alledged
           to
           prove
           it
           .
           But
           darkly
           in
           generals
           Intimateth
           a
           denial
           of
           the
           Minor
           ,
           silently
           passing
           over
           that
           particular
           Title
           [
           Justified
           ,
           ]
           as
           if
           he
           durst
           not
           be
           seen
           to
           take
           notice
           of
           it
           .
           I
           confess
           ,
           its
           sad
           that
           good
           men
           should
           be
           so
           unfaithfull
           to
           the
           Truth
           ,
           which
           is
           so
           precious
           and
           is
           not
           their
           own
           ,
           and
           which
           they
           should
           do
           nothing
           against
           ,
           but
           all
           they
           can
           for
           it
           .
           But
           in
           general
           he
           saith
           ,
           pag.
           152.
           
           
             Of
             Sacrament
             ,
             [
             Other
             phrases
             are
             there
             brought
             ,
             or
             Titles
             as
             proper
             to
             the
             Regenerate
             ,
             which
             are
             well
             known
             in
             Scripture
             ,
             to
             be
             applyed
             to
             such
             as
             have
             Apostatized
             ,
             and
             are
             brought
             by
             Arminians
             to
             prove
             falling
             away
             ,
             and
             are
             censured
             by
             their
             Adversaries
             .
             ]
             Answ.
          
           Those
           other
           Titles
           which
           I
           proved
           to
           be
           given
           to
           the
           generality
           of
           the
           Baptized
           ,
           were
           no
           other
           than
           what
           we
           ascribe
           to
           them
           ,
           [
           
             to
             be
             Heirs
             ,
             and
             Justified
             ,
             quickened
             and
             have
             all
             trespasses
             forgiven
             them
             ,
             and
             to
             be
             saved
             .
          
           ]
           And
           if
           indeed
           these
           Titles
           be
           so
           promiscuously
           used
           ,
           it
           will
           be
           harder
           to
           understand
           Scripture
           ,
           than
           Interpreters
           have
           hitherto
           thought
           .
           Why
           did
           not
           Mr.
           Blake
           shew
           but
           one
           Text
           (
           for
           this
           one
           in
           hand
           )
           where
           any
           are
           said
           to
           be
           Justified
           upon
           a
           faith
           short
           of
           Justifying
           ?
           I
           think
           he
           was
           loath
           to
           name
           this
           Title
           ,
           lest
           he
           should
           have
           seemed
           to
           contradict
           himself
           in
           the
           terms
           ,
           or
           be
           put
           to
           the
           searching
           out
           for
           a
           distinction
           of
           Justification
           ,
           which
           we
           have
           not
           yet
           heard
           of
           ▪
           that
           he
           may
           tell
           us
           in
           what
           sense
           the
           unregenerate
           are
           Justified
           .
           If
           he
           should
           say
           ,
           it
           is
           a
           conditional
           Justification
           ,
           so
           Infidels
           are
           justified
           without
           any
           faith
           at
           all
           :
           but
           that
           is
           no
           Justification
           ,
           because
           not
           actual
           .
           Mr.
           Hudsons
           words
           and
           Ames
           (
           which
           he
           annexeth
           )
           mention
           not
           Justification
           ,
           
           much
           less
           that
           any
           not
           Professing
           Justifying
           faith
           are
           Justified
           .
        
         
           And
           here
           I
           must
           needs
           again
           say
           ,
           I
           know
           no
           man
           that
           hath
           made
           Scripture
           terms
           so
           Equivoc●l
           as
           Mr.
           Blake
           hath
           done
           ,
           while
           he
           pretendeth
           to
           abhor
           it
           .
           Two
           senses
           of
           the
           word
           [
           
             sanctified
             ,
             Believers
             ,
             Disciples
          
           ,
           &c.
           ]
           we
           yield
           him
           ,
           viz.
           as
           they
           signifie
           those
           that
           are
           such
           
             in
             Heart
          
           ,
           and
           those
           that
           Profess
           to
           be
           such
           in
           heart
           .
           But
           these
           will
           not
           serve
           his
           turn
           ,
           but
           he
           must
           moreover
           have
           a
           third
           sort
           ,
           even
           such
           as
           only
           Profess
           another
           faith
           short
           of
           Justifying
           ?
           yea
           and
           a
           faith
           which
           is
           specificially
           distinct
           from
           Justifying
           faith
           ,
           yea
           and
           that
           by
           a
           Physical
           specification
           (
           if
           he
           will
           be
           understood
           ,
           for
           he
           falls
           upon
           me
           for
           making
           but
           a
           Gradual
           difference
           ,
           who
           yet
           ever
           affirmed
           a
           Moral
           Specifick
           difference
           .
           )
           So
           that
           we
           have
           not
           onely
           many
           sorts
           of
           
             Sanctification
             ,
             Faith
          
           ,
           &c.
           but
           also
           of
           Justification
           too
           .
           Whether
           we
           shall
           have
           as
           many
           Salvations
           ,
           and
           as
           many
           Heavens
           or
           not
           ,
           in
           his
           sense
           ,
           I
           yet
           find
           him
           not
           express
           .
        
         
           But
           I
           would
           know
           why
           he
           doth
           so
           usually
           say
           that
           [
           
             a
             faith
             short
             of
             justifying
             entitleth
             to
             B●●tism
             :
             and
             Disciples
             ,
             Saints
             ,
          
           &c.
           
             are
             titles
             that
             belong
             to
             more
             then
             the
             justified
             .
          
           If
           indeed
           he
           take
           his
           own
           short
           faith
           to
           be
           really
           justifying
           ,
           and
           his
           own
           new
           made
           Saints
           to
           be
           really
           justified
           ;
           Doth
           not
           his
           own
           ordinary
           appropriating
           the
           Titles
           of
           Regenerate
           and
           justified
           to
           (
           I
           know
           not
           how
           to
           call
           them
           ;
           for
           he
           hath
           left
           me
           no
           one
           proper
           name
           for
           them
           that
           I
           can
           remember
           ,
           )
           —
           to
           those
           that
           are
           the
           Heirs
           of
           Glory
           ,
           shew
           plainly
           that
           in
           the
           primary
           signification
           they
           speak
           only
           of
           such
           ,
           even
           in
           h●s
           own
           apprehension
           :
           and
           that
           therefore
           the
           words
           simply
           expressed
           signifie
           no
           other
           ;
           bare
           Professors
           of
           justifying
           faith
           being
           but
           seemingly
           ,
           
             Analogically
             ,
             secundum
             quid
          
           ,
           —
           such
           ;
           and
           his
           
             Professors
             of
             another
             kind
             of
             faith
             ,
             being
             not
             such
             in
             either
             sense
             .
          
        
         
           Having
           gone
           thus
           far
           about
           Titles
           ,
           let
           me
           add
           another
           ,
           because
           I
           find
           Mr.
           Blake
           so
           oft
           apply
           it
           to
           the
           —
           justified
           (
           I
           shall
           crave
           leave
           to
           use
           that
           term
           as
           proper
           to
           them
           ,
           or
           else
           I
           confess
           I
           shall
           be
           at
           some
           loss
           for
           a
           name
           for
           them
           because
           he
           hath
           taken
           them
           all
           out
           of
           my
           hand
           that
           I
           can
           think
           off
           .
           )
           And
           this
           is
           the
           Title
           [
           Regenerate
           ]
           Christ
           hath
           instituted
           no
           Baptism
           ,
           but
           what
           is
           to
           be
           a
           sign
           of
           present
           Regeneration
           (
           at
           least
           to
           men
           at
           age
           .
           )
           But
           to
           men
           that
           Profess
           not
           a
           justifying
           faith
           it
           cannot
           
           be
           adminstired
           as
           a
           sign
           of
           present
           Regeneration
           :
           therefore
           he
           hath
           Instituted
           no
           Baptism
           to
           be
           administred
           to
           such
           .
        
         
           The
           Major
           I
           have
           proved
           already
           in
           the
           first
           Argument
           .
           And
           its
           plain
           in
           Joh.
           3.5
           .
           
             Except
             a
             man
             be
             born
             of
             water
             and
             of
             the
             Spirit
             he
             cannot
             enter
             into
             the
             kingdom
             of
             God.
          
           ]
           and
           so
           in
           Tit.
           ●
           .
           5
           .
           Where
           it
           is
           called
           the
           
             Laver
             of
             Regeneration
          
           .
           ]
           In
           both
           which
           though
           I
           am
           of
           their
           mind
           that
           think
           that
           the
           sign
           is
           put
           for
           the
           thing
           signified
           ;
           yet
           it
           may
           thence
           plainly
           appear
           what
           is
           the
           thing
           signified
           ;
           even
           Regeneration
           ,
           or
           the
           new
           birth
           !
           yea
           so
           commonly
           was
           this
           acknowledged
           by
           all
           the
           Church
           of
           Christ
           that
           there
           's
           nothing
           more
           common
           in
           the
           writings
           of
           the
           Fathers
           ,
           than
           to
           take
           the
           terms
           
             Regenerate
             ,
             Illuminate
          
           &c.
           and
           B●ptized
           ]
           as
           signifying
           the
           same
           thing
           or
           at
           least
           spoken
           of
           the
           same
           person
           :
           which
           occasioned
           one
           of
           our
           late
           Antiquaries
           so
           stifly
           to
           plead
           that
           Regeneration
           in
           Scripture
           signifieth
           meer
           Baptism
           ,
           and
           that
           all
           the
           Baptized
           are
           Regenerate
           .
        
         
           I
           grant
           that
           it
           oft
           falls
           out
           that
           Baptism
           being
           misapplyed
           sealeth
           not
           Regeneration
           at
           present
           ,
           and
           that
           the
           sam●
           person
           may
           afterward
           be
           Regenerate
           ,
           and
           his
           remembred
           Baptism
           may
           then
           be
           of
           use
           to
           him
           for
           the
           confirmation
           of
           his
           faith
           .
           But
           this
           is
           not
           the
           Institutors
           commanded
           use
           of
           it
           ,
           to
           be
           so
           administred
           at
           first
           ,
           if
           the
           party
           profess
           not
           saving
           Faith
           ,
           though
           this
           review
           of
           it
           is
           a
           Duty
           ,
           where
           it
           was
           so
           abused
           at
           first
           (
           of
           which
           none
           afterward
           .
           )
        
         
           The
           Minor
           I
           shall
           take
           for
           granted
           ,
           while
           Regeneration
           stands
           in
           Scripture
           so
           connexed
           to
           salvation
           ;
           I
           know
           no
           Regenerate
           ones
           but
           the
           justified
           ,
           or
           those
           that
           profess
           to
           have
           a
           justifying
           faith
           :
           Nor
           hath
           he
           proved
           any
           more
           .
        
         
           Argum.
           11.
           
           All
           that
           are
           meet
           subjects
           for
           Baptism
           ,
           are
           (
           after
           their
           Baptism
           ,
           without
           any
           further
           inward
           qualification
           ,
           at
           least
           without
           another
           species
           of
           faith
           )
           meet
           subjects
           for
           the
           Lords
           Supper
           (
           having
           natural
           capacity
           by
           age
           )
           But
           no
           one
           that
           professeth
           only
           a
           faith
           short
           of
           justifying
           is
           meet
           to
           receive
           the
           Lords
           Supper
           ,
           therefore
           no
           such
           a
           one
           is
           a
           meet
           subject
           for
           Baptism
           .
        
         
           Or
           thus
           :
           Those
           at
           age
           whom
           we
           may
           baptize
           ,
           we
           may
           also
           admit
           to
           the
           Lords
           Supper
           (
           without
           any
           other
           species
           of
           faith
           )
           But
           the
           Professors
           of
           a
           meer
           common
           faith
           short
           of
           justifying
           ,
           
           we
           may
           not
           admit
           to
           the
           Lords
           Supper
           ,
           Ergo
           ,
           &c.
           
        
         
           The
           duty
           of
           a
           particular
           examination
           before
           the
           Lords
           Supper
           is
           nothing
           to
           our
           purpose
           ,
           because
           1.
           that
           makes
           a
           man
           fitter
           than
           he
           was
           ,
           but
           the
           want
           of
           it
           is
           not
           in
           the
           cognizance
           of
           the
           Minister
           alwaies
           ,
           nor
           will
           not
           justifie
           our
           refusal
           of
           a
           godly
           man
           excepting
           some
           apparent
           gross
           evils
           .
           2.
           
           And
           it
           is
           the
           necessity
           of
           another
           faith
           and
           state
           that
           we
           are
           enquiring
           after
           ,
           which
           will
           not
           be
           proved
           by
           the
           necessity
           of
           an
           actual
           examination
           or
           excitation
           of
           our
           present
           grace
           .
        
         
           The
           Major
           Mr.
           Blake
           will
           easily
           grant
           me
           ;
           and
           if
           any
           other
           deny
           it
           ,
           I
           prove
           it
           thus
           .
           1.
           
           It
           is
           the
           same
           Covenant
           that
           both
           Sacraments
           Seal
           ;
           one
           for
           initiation
           ,
           the
           other
           for
           confirmation
           and
           growth
           in
           grace
           :
           therefore
           the
           same
           faith
           that
           qualifieth
           for
           the
           one
           ,
           doth
           sufficiently
           qualifie
           for
           the
           other
           .
           For
           the
           same
           covenant
           hath
           the
           some
           condition
           .
        
         
           2.
           
           They
           are
           the
           same
           heresies
           that
           are
           conferred
           in
           baptism
           and
           the
           Lords
           Supper
           to
           the
           worthy
           Receiver
           .
           Therefore
           the
           same
           qualification
           (
           for
           kind
           )
           is
           necessary
           for
           the
           reception
           .
           The
           Antecedent
           is
           commonly
           granted
           .
           Baptism
           uniteth
           to
           Christ
           and
           giveth
           us
           himself
           first
           ,
           and
           with
           himself
           the
           pardon
           of
           all
           past
           sins
           ,
           &c.
           
           The
           Lords
           Supper
           by
           confirmation
           giveth
           us
           the
           same
           things
           :
           It
           is
           the
           giving
           of
           Christ
           himself
           ,
           who
           faith
           by
           his
           Minister
           ,
           
             take
             ,
             eat
             ,
             dr●nk
          
           ;
           offering
           himself
           to
           us
           under
           the
           signs
           ,
           and
           commanding
           us
           to
           take
           himself
           by
           faith
           ,
           as
           we
           take
           the
           signs
           by
           the
           outward
           parts
           .
           He
           giveth
           us
           the
           pardon
           of
           sin
           ,
           sealed
           ,
           as
           procured
           by
           his
           body
           broken
           ,
           and
           blood
           shed
           .
        
         
           3.
           
           A
           member
           of
           Christs
           Church
           ,
           against
           whom
           no
           Accusation
           must
           be
           brought
           from
           some
           contradiction
           of
           his
           first
           profession
           ,
           must
           be
           admitted
           to
           the
           Lords
           Supper
           :
           but
           the
           new
           baptized
           may
           be
           ordinarily
           such
           (
           at
           age
           )
           ;
           therefore
           if
           he
           can
           but
           say
           ,
           I
           am
           a
           baptized
           person
           ,
           he
           hath
           a
           sufficient
           principal
           title
           to
           Baptism
           
             coram
             ecclesia
          
           (
           I
           mean
           such
           as
           we
           must
           admit
           )
           though
           some
           actual
           preparation
           be
           necessary
           )
           unless
           he
           be
           proved
           to
           have
           disabled
           his
           claim
           on
           that
           account
           either
           by
           nulling
           and
           reversing
           that
           profession
           ,
           or
           by
           giving
           just
           cause
           of
           questioning
           it
           .
        
         
           4.
           
           The
           Church
           hath
           ever
           from
           the
           Apostles
           daies
           till
           now
           ,
           without
           question
           ,
           admitted
           the
           new
           baptized
           ,
           at
           age
           ,
           to
           the
           
           Lords
           Supper
           ,
           without
           requiring
           any
           new
           species
           of
           faith
           to
           entitle
           them
           to
           it
           .
           I
           take
           the
           Major
           therefore
           as
           past
           denial
           .
        
         
           All
           the
           controversie
           between
           Mr.
           Blake
           and
           me
           is
           like
           to
           be
           about
           the
           Minor
           ,
           whether
           the
           profession
           of
           his
           common
           faith
           short
           of
           justifying
           ,
           make
           people
           fit
           for
           ,
           or
           capable
           of
           the
           Lords
           supper
           .
           1.
           
           No
           man
           should
           be
           admitted
           to
           the
           signal
           profession
           of
           Receiving
           Christ
           as
           he
           is
           offered
           ,
           who
           will
           not
           orally
           profess
           to
           receive
           him
           as
           he
           is
           offered
           .
           But
           all
           that
           are
           admitted
           to
           the
           Lords
           supper
           ,
           are
           admitted
           to
           the
           signal
           profession
           of
           receiving
           Christ
           as
           he
           is
           offered
           .
           Therefore
           no
           man
           that
           will
           not
           orally
           so
           profess
           to
           receive
           Christ
           should
           be
           admitted
           to
           the
           Lords
           Supper
           .
           The
           Major
           is
           plain
           ,
           because
           1.
           
           Else
           we
           cannot
           know
           who
           is
           fit
           ,
           if
           he
           will
           not
           make
           profession
           of
           it
           .
           2.
           
           His
           refusal
           shews
           that
           he
           either
           understandeth
           not
           what
           he
           doth
           in
           the
           Sacrament
           ,
           or
           is
           wilfully
           uncapable
           ,
           by
           infidelity
           ,
           or
           impenitency
           .
           3.
           
           The
           Minor
           is
           evident
           in
           the
           nature
           of
           the
           Sacrament
           .
           The
           offer
           of
           the
           bread
           and
           wine
           with
           the
           command
           ,
           
             Tade
             ,
             eat
             ,
             drink
          
           ,
           is
           signally
           the
           o●fer
           of
           the
           Lord
           Jesus
           himself
           ,
           with
           a
           command
           to
           
             take
             him
          
           .
           He
           that
           pu●s
           forth
           his
           hand
           to
           take
           the
           bread
           ,
           professeth
           thereby
           to
           Accept
           of
           Christ
           as
           offered
           .
           If
           it
           be
           said
           ,
           that
           Mr.
           Blakes
           professor
           of
           a
           lower
           sort
           of
           faith
           ,
           doth
           profess
           to
           take
           Christ
           as
           offered
           ,
           I
           say
           ,
           No
           :
           This
           proposition
           I
           here
           suppose
           as
           evident
           in
           it self
           ,
           that
           no
           man
           but
           the
           sound
           Believer
           doth
           take
           Christ
           as
           offered
           ,
           no
           not
           as
           Christ.
           He
           is
           offered
           as
           a
           Saviour
           from
           the
           Guilt
           and
           Reign
           of
           sin
           ;
           and
           so
           Mr.
           Blakes
           professor
           doth
           not
           so
           much
           as
           profess
           to
           accept
           him
           .
           For
           I
           hope
           we
           are
           agreed
           ,
           that
           so
           to
           accept
           him
           heartily
           is
           saving
           faith
           .
           2.
           
           No
           man
           should
           be
           admitted
           to
           receive
           a
           sealed
           pardon
           of
           sin
           (
           or
           have
           it
           delivered
           to
           him
           )
           that
           doth
           not
           profess
           that
           faith
           which
           is
           of
           necessity
           to
           make
           him
           capable
           of
           a
           sealed
           pardon
           :
           but
           he
           that
           only
           professeth
           a
           faith
           short
           of
           justifying
           ,
           professeth
           not
           that
           faith
           which
           is
           of
           necessity
           to
           make
           him
           capable
           of
           a
           sealed
           pardon
           .
           Therefore
           he
           is
           not
           to
           be
           admitted
           to
           the
           Lords
           supper
           .
           It
           is
           a
           present
           sealed
           pardon
           that
           they
           profess
           there
           to
           receive
           by
           the
           very
           actual
           receiving
           :
           God
           presently
           offereth
           ;
           and
           they
           presently
           profess
           to
           accept
           it
           signally
           ,
           and
           therefore
           must
           do
           so
           verbally
           .
        
         
           3.
           
           No
           man
           is
           to
           be
           admitted
           to
           the
           Lords
           supper
           that
           professeth
           
           not
           true
           Repentance
           for
           sin
           .
           But
           Mr.
           Blake's
           Professor
           doth
           not
           so
           :
           for
           that
           is
           inseparable
           from
           saving
           faith
           .
           Therefore
           Mr.
           Blake
           must
           deny
           the
           Major
           ,
           or
           say
           nothing
           that
           I
           can
           imagine
           ,
           but
           what
           is
           to
           no
           purpose
           .
           And
           if
           he
           do
           deny
           it
           ,
        
         
           1.
           
           I
           would
           desire
           him
           once
           to
           give
           us
           a
           just
           Description
           of
           that
           Repentance
           ,
           short
           of
           saving
           ,
           which
           he
           will
           be
           satisfied
           with
           the
           Profession
           of
           ,
           in
           his
           Communicants
           .
           2.
           
           I
           must
           confess
           as
           much
           as
           I
           am
           against
           separation
           ,
           I
           never
           intend
           to
           have
           communion
           with
           Mr.
           Blakes
           Congregation
           ,
           if
           they
           profess
           not
           saving
           Repentance
           and
           faith
           .
           And
           if
           he
           exact
           not
           such
           a
           Profession
           ,
           I
           say
           still
           he
           makes
           soul
           work
           in
           the
           Church
           .
           And
           when
           such
           soul
           work
           shall
           be
           voluntarily
           maintained
           ,
           and
           the
           Word
           of
           God
           abused
           for
           the
           defilement
           of
           the
           Church
           ,
           and
           Ordinances
           of
           God
           ,
           it
           is
           a
           greater
           scandal
           to
           the
           weak
           ,
           and
           to
           the
           Schismaticks
           ,
           and
           a
           greater
           reproach
           to
           the
           Church
           ,
           and
           sadder
           case
           to
           considerate
           men
           ,
           than
           the
           too
           common
           pollutions
           of
           others
           ,
           which
           are
           meerly
           through
           negligence
           ,
           but
           not
           justified
           and
           defended
           .
           And
           if
           Mr.
           Blake
           be
           angry
           at
           my
           speaking
           these
           things
           ,
           I
           cannot
           help
           it
           .
           I
           am
           bound
           to
           tell
           him
           of
           it
           as
           a
           faithful
           Brother
           ,
           that
           I
           doubt
           not
           but
           God
           is
           angry
           at
           his
           Doctrine
           ,
           and
           the
           great
           wrong
           that
           he
           doth
           the
           Church
           of
           God
           ,
           while
           he
           is
           so
           angry
           at
           his
           Brother
           for
           resisting
           it
           .
           For
           my
           part
           ,
           I
           would
           not
           have
           done
           his
           work
           ,
           no
           nor
           justified
           it
           as
           some
           of
           his
           neer
           Learned
           Friends
           have
           done
           ,
           for
           more
           than
           I
           will
           speak
           of
           .
           It
           s
           like
           he
           will
           hardly
           exact
           a
           Profession
           of
           saving
           Repentance
           from
           the
           lapsed
           for
           their
           Restoration
           to
           the
           communion
           of
           the
           Church
           ,
           if
           he
           will
           not
           do
           it
           of
           the
           Church
           themselves
           in
           their
           Sacramental
           communion
           .
        
         
           Argum.
           4.
           
           Furthermore
           they
           that
           will
           not
           profess
           true
           Love
           to
           Christ
           as
           a
           Redeemer
           ,
           are
           not
           to
           be
           admitted
           to
           the
           Lords
           Supper
           .
           But
           no
           man
           can
           Profess
           true
           Love
           that
           will
           not
           Profess
           true
           faith
           :
           Ergo
           ,
           &c.
           
        
         
           The
           Major
           is
           proved
           ,
           in
           that
           it
           is
           a
           Sacrament
           of
           communion
           in
           Love
           :
           We
           receive
           the
           highest
           expressions
           of
           Christs
           love
           ,
           and
           are
           to
           receive
           them
           with
           gratitude
           ,
           which
           hath
           alwaies
           love
           in
           it
           .
        
         
           Argum.
           5.
           
           They
           that
           profess
           not
           true
           Pope
           of
           Christs
           coming
           in
           Glory
           are
           not
           to
           be
           admitted
           to
           the
           Lords
           Supper
           .
           But
           
           none
           can
           do
           that
           but
           the
           Professors
           of
           a
           saving
           faith
           .
           Therefore
           the
           Major
           is
           proved
           ,
           because
           it
           is
           the
           very
           end
           and
           use
           of
           the
           Sacrament
           to
           exercise
           Hope
           of
           Christs
           coming
           [
           
             Do
             this
             in
             remembrance
             of
             me
             till
             I
             come
          
           ]
           which
           Implyeth
           Expectation
           ,
           or
           Hope
           .
        
         
           Argum.
           6.
           
           No
           man
           is
           to
           be
           admitted
           to
           the
           Lords
           Supper
           that
           Professeth
           not
           a
           sincere
           love
           to
           the
           Saints
           as
           Saints
           :
           But
           so
           can
           none
           do
           that
           Profess
           not
           a
           saving
           faith
           (
           without
           contradicting
           himself
           )
           Ergo.
           
        
         
           The
           Major
           is
           proved
           in
           that
           the
           very
           business
           of
           that
           Church
           there
           ,
           next
           their
           communion
           with
           Christ
           ,
           is
           to
           have
           communion
           with
           the
           Saints
           in
           Love
           :
           and
           if
           they
           be
           at
           variance
           but
           with
           one
           ,
           they
           must
           
             leave
             their
             gift
             at
             the
             Altar
             ,
             and
             go
             first
             and
             be
             reconciled
             to
             their
             Brother
             ,
             and
             then
             come
             and
             offer
             their
             gift
             .
          
           But
           Mr.
           Blake
           is
           so
           far
           from
           excluding
           the
           ungodly
           ,
           that
           he
           would
           not
           have
           us
           so
           much
           as
           disswade
           them
           from
           coming
           .
           Pag.
           196.
           he
           saith
           to
           that
           [
           1.
           
           
             It
             is
             as
             I
             suppose
             ,
             without
             all
             Scripture
             Precedent
             to
             warn
             men
             upon
             account
             of
             want
             of
             a
             new
             life
             by
             the
             Spirit
             ,
             wholly
             to
             keep
             off
             from
             this
             or
             any
             other
             Ordinances
             of
             Christ
             —
             that
             we
             should
             warn
             men
             upon
             this
             account
             ,
             upon
             this
             very
             ground
             ,
             to
             hold
             off
             from
             all
             address
             to
             Ordinances
             ,
             I
             have
             not
             learnt
             .
          
           ]
           Answ.
           That
           we
           should
           disswade
           them
           to
           come
           till
           they
           have
           that
           Faith
           and
           Repentance
           and
           Love
           to
           the
           Brethren
           which
           is
           the
           fruit
           of
           a
           new
           life
           ,
           I
           have
           proved
           ,
           and
           more
           have
           done
           it
           than
           you
           will
           ever
           well
           answer
           .
           And
           it
           will
           not
           follow
           ,
           as
           you
           pretend
           ,
           that
           then
           none
           must
           come
           that
           have
           not
           the
           certainty
           of
           their
           sincerity
           in
           the
           Faith
           ,
           as
           I
           shall
           further
           shew
           when
           I
           come
           purposely
           to
           your
           Objections
           .
           And
           where
           you
           talk
           of
           unregenerate
           mens
           being
           incapable
           of
           examining
           themselves
           ,
           it
           s
           a
           great
           mistake
           ;
           else
           no
           wicked
           man
           could
           despair
           ,
           if
           he
           be
           not
           able
           to
           find
           himself
           to
           be
           wicked
           ;
           And
           then
           it
           would
           be
           a
           sufficient
           Evidence
           of
           Grace
           for
           a
           man
           to
           find
           himself
           graceless
           ,
           which
           is
           a
           contradiction
           .
        
         
           And
           it
           s
           an
           unhappy
           confusion
           that
           Mr.
           Blake
           is
           guilty
           of
           almost
           all
           along
           ,
           while
           he
           pleadeth
           against
           the
           Interest
           of
           the
           Regenerate
           only
           in
           the
           Sacraments
           ,
           that
           he
           confoundeth
           most
           commonly
           the
           Professors
           of
           Justifying
           Faith
           and
           holiness
           ,
           with
           his
           Professors
           of
           a
           faith
           short
           of
           Justifying
           ;
           and
           thus
           in
           his
           
           arguing
           against
           Mr.
           Hooker
           and
           Galaspie
           ,
           and
           others
           ,
           carrieth
           on
           the
           matter
           in
           the
           dark
           ;
           as
           if
           these
           were
           all
           one
           ,
           or
           the
           arguments
           will
           serve
           for
           the
           one
           that
           will
           serve
           for
           the
           other
           ;
           which
           is
           meerly
           to
           lose
           his
           own
           and
           his
           Readers
           labour
           ,
           or
           leave
           him
           deceived
           ,
           which
           is
           worse
           :
           How
           many
           leaves
           of
           that
           volumn
           ,
           and
           his
           former
           of
           the
           covenants
           ,
           are
           guilty
           of
           this
           dark
           misleading
           work
           ?
        
         
           I
           could
           willingly
           here
           answer
           his
           Arguments
           for
           unregenerate
           mens
           right
           to
           this
           Sacrament
           ;
           but
           1.
           
           I
           shall
           meet
           with
           much
           more
           about
           their
           pretended
           right
           to
           baptism
           anon
           ,
           and
           the
           answer
           of
           those
           will
           serve
           for
           both
           .
           2.
           
           And
           he
           hath
           so
           mixt
           the
           two
           Cases
           (
           of
           Professors
           of
           saving
           faith
           and
           of
           not
           saving
           )
           together
           ,
           that
           if
           I
           deal
           with
           him
           on
           the
           later
           ,
           he
           may
           say
           ,
           he
           speaks
           of
           the
           former
           .
        
         
           The
           first
           Argument
           of
           Galaspies
           201
           ,
           which
           he
           answereth
           ,
           
           is
           from
           [
           the
           Nature
           of
           Sacraments
           ,
           which
           are
           to
           signifie
           that
           we
           have
           already
           Faith
           in
           Christ
           ,
           Remission
           of
           sin
           by
           him
           ,
           and
           Union
           with
           him
           ]
           The
           sense
           of
           the
           Argument
           is
           ,
           That
           seeing
           Sacraments
           (
           according
           to
           Christs
           institution
           )
           are
           confirming
           signs
           ,
           presupposing
           the
           thing
           signified
           both
           on
           our
           part
           and
           on
           Gods
           ;
           therefore
           none
           should
           use
           them
           that
           have
           not
           first
           the
           thing
           signified
           by
           them
           (
           at
           least
           those
           at
           age
           )
           To
           this
           Master
           Blake
           answereth
           ,
           
             This
             to
             me
             is
             as
             strange
             as
             new
             ,
             that
             Sacramental
             signs
             declare
             &
             shew
             that
             we
             have
             Faith
             &
             remission
             of
             sins
             .
             The
             Sacrament
             now
             in
             question
             is
             a
             sign
             of
             the
             body
             &
             blood
             of
             Christ
             ,
             in
             whom
             by
             faith
             remission
             of
             sins
             may
             be
             obtained
             I
             know
             ;
             but
             that
             it
             is
             a
             sign
             either
             that
             we
             do
             believe
             ,
             or
             that
             we
             have
             remission
             of
             sin
             otherwise
             than
             upon
             believing
             (
             to
             which
             this
             engages
             ,
             but
             not
             presupposes
             )
             I
             know
             not
             ,
          
           Repl.
           Though
           I
           undertake
           not
           to
           defend
           all
           the
           Arguments
           that
           other
           men
           use
           in
           this
           Case
           ;
           yet
           this
           doth
           so
           much
           concern
           the
           cause
           of
           baptism
           which
           I
           am
           now
           debating
           ,
           that
           I
           shall
           give
           you
           this
           reply
           to
           it
           :
           1.
           
           The
           sacramental
           Actions
           are
           signs
           as
           well
           as
           the
           substance
           of
           bread
           and
           wine
           .
           The
           Offer
           with
           
             Take
             ,
             eat
          
           ,
           signifieth
           the
           offer
           of
           Christ
           to
           us
           ,
           to
           be
           received
           and
           applyed
           :
           the
           Taking
           ,
           and
           Eating
           ,
           and
           Drinking
           signifieth
           our
           Acceptance
           ,
           &
           Application
           of
           him
           .
           With
           himself
           is
           offered
           the
           pardon
           of
           sin
           ,
           and
           given
           to
           all
           that
           Accept
           him
           ,
           which
           by
           
             Taking
             ,
             Eating
          
           and
           Drinking
           we
           profess
           to
           
           do
           .
           It
           is
           my
           duty
           to
           tell
           you
           ,
           that
           it
           is
           sad
           that
           a
           Treatise
           of
           Sacraments
           should
           profess
           not
           to
           know
           ,
           that
           our
           believing
           and
           Remission
           is
           here
           signified
           .
           It
           s
           pity
           but
           this
           had
           been
           known
           before
           you
           had
           written
           of
           them
           ,
           at
           least
           Controversally
           .
           What
           Divines
           are
           there
           that
           deny
           the
           Sacraments
           to
           be
           mutual
           signs
           and
           seals
           ,
           signifying
           and
           sealing
           our
           part
           as
           well
           as
           Gods
           ?
           and
           how
           ill
           do
           you
           to
           wrong
           the
           Church
           of
           God
           by
           seeking
           to
           make
           men
           believe
           that
           these
           things
           are
           new
           and
           strange
           ?
           If
           it
           be
           so
           to
           you
           ,
           its
           pity
           that
           it
           is
           so
           :
           But
           sure
           you
           have
           seen
           Mr.
           Gatakers
           Books
           against
           Doct.
           Word
           and
           Davenant
           wherein
           you
           have
           multitudes
           of
           sentences
           recited
           of
           our
           Protestant
           Divines
           ,
           that
           affirm
           this
           which
           you
           call
           new
           .
           It
           is
           indeed
           their
           most
           common
           doctrine
           ,
           that
           the
           Sacrament
           doth
           pre-suppose
           Remission
           of
           sin
           ,
           and
           our
           faith
           ,
           and
           that
           they
           are
           instituted
           to
           signifie
           these
           as
           in
           being
           ;
           (
           though
           through
           infancy
           or
           error
           some
           may
           not
           have
           some
           benefits
           of
           them
           till
           after
           ,
           )
           it
           is
           the
           common
           Protestant
           Doctrine
           ,
           that
           Sacraments
           do
           solemnize
           and
           publikely
           own
           and
           confirm
           the
           mutual
           Covenant
           already
           entered
           in
           heart
           ;
           as
           a
           King
           is
           crowned
           ,
           a
           Souldier
           listed
           ,
           a
           Man
           and
           Woman
           married
           ,
           after
           professed
           consent
           :
           so
           that
           the
           sign
           is
           Causal
           as
           to
           the
           Consummation
           and
           Delivery
           (
           as
           a
           Key
           ,
           a
           Twig
           and
           Turff
           in
           giving
           possession
           )
           ,
           but
           consequential
           to
           the
           Contract
           as
           privately
           made
           ,
           and
           the
           Right
           given
           thereby
           :
           So
           that
           the
           soul
           is
           supposed
           to
           consent
           to
           have
           Christ
           as
           offered
           first
           (
           which
           is
           saving
           faith
           )
           and
           then
           by
           receiving
           him
           Sacramentally
           delivered
           to
           make
           publike
           profession
           of
           that
           consent
           ,
           and
           publikely
           to
           receive
           his
           sealed
           Remission
           .
           Mr.
           Corbet
           (
           cited
           by
           you
           )
           might
           well
           say
           ,
           that
           primarily
           the
           Sacrament
           is
           Gods
           Seal
           ;
           but
           did
           he
           say
           that
           it
           is
           only
           his
           ,
           and
           not
           secondarily
           ours
           ?
           And
           in
           the
           next
           words
           ,
           you
           do
           in
           effect
           own
           part
           of
           the
           doctrine
           your self
           ,
           which
           you
           have
           thus
           wondered
           at
           as
           new
           and
           strange
           ,
           saying
           [
           
             I
             confess
             it
             is
             a
             symbole
             of
             our
             Profession
             of
             Faith
             ;
             but
             this
             is
             not
             the
             Faith
             spoken
             to
             ,
             neither
             is
             Remission
             of
             sins
             annext
             unto
             it
             .
             ]
             Answ.
          
           If
           you
           put
           (
           Profession
           )
           for
           the
           
             thing
             professed
          
           ,
           you
           speak
           obscurely
           ,
           when
           you
           might
           have
           spoken
           plainly
           :
           But
           if
           you
           mean
           as
           you
           speak
           ,
           (
           taking
           Profession
           properly
           )
           then
           1.
           
           You
           yield
           that
           the
           Sacarment
           is
           our
           symbole
           ,
           and
           so
           declareth
           or
           signifieth
           our
           Action
           as
           well
           as
           Gods.
           2.
           
           And
           it
           is
           
           not
           only
           a
           sign
           of
           our
           Profession
           ,
           but
           a
           Professing
           sign
           and
           therefore
           a
           sign
           of
           the
           thing
           professed
           :
           For
           the
           external
           sign
           is
           to
           declare
           the
           Internal
           acts
           of
           the
           mind
           ,
           which
           without
           signs
           others
           cannot
           know
           :
           And
           therefore
           the
           Actions
           of
           
             Taking
             ,
             Eating
             ,
             Drinking
          
           ,
           do
           signifie
           the
           same
           Internal
           Acts
           which
           a
           verbal
           Profession
           doth
           signifie
           .
           As
           therefore
           the
           Words
           ,
           and
           
             outward
             Actions
          
           are
           two
           distinct
           signs
           of
           the
           same
           Internal
           Acts
           ,
           so
           are
           they
           two
           wayes
           of
           Profession
           .
           My
           signal
           Actions
           do
           not
           signifie
           my
           words
           ,
           (
           which
           are
           plainer
           signs
           themselves
           ,
           and
           therefore
           need
           not
           darker
           to
           express
           them
           )
           but
           they
           both
           express
           my
           mind
           :
           so
           that
           they
           are
           not
           only
           
             Symbols
             of
             our
             Profession
          
           ,
           as
           you
           speak
           ,
           but
           
             Professing
             Symbols
          
           .
           3.
           
           And
           if
           so
           ,
           then
           they
           must
           be
           signs
           and
           Professions
           of
           those
           Internal
           Acts
           which
           correspond
           with
           them
           ;
           which
           is
           the
           Inward
           Taking
           Christ
           ,
           and
           Eating
           his
           Flesh
           ,
           and
           Drinking
           his
           Blood
           by
           Faith
           ,
           which
           (
           no
           doubt
           )
           are
           the
           proper
           acts
           of
           saving
           faith
           .
           4.
           
           And
           therfore
           
             this
             is
             the
             faith
             spoken
             of
             ,
             and
             Remission
             of
             sins
             is
             annext
             unto
             it
             ,
          
           (
           which
           you
           deny
           )
           though
           it
           seems
           you
           will
           speak
           of
           the
           Profession
           of
           a
           common
           faith
           ,
           to
           which
           Remission
           is
           not
           annext
           .
        
         
           The
           second
           Argument
           was
           from
           some
           Scriptures
           ,
           
           proving
           that
           the
           Sacrament
           necessarily
           supposeth
           Conversion
           and
           saith
           ,
           and
           therefore
           is
           not
           to
           work
           it
           .
           To
           this
           Mr.
           Blake
           Answers
           ;
           1.
           
           By
           referring
           to
           what
           he
           hath
           said
           in
           another
           book
           about
           some
           of
           these
           Texts
           ;
           and
           thither
           I
           shall
           follow
           him
           :
           1.
           
           About
           Mark.
           16.16
           .
           he
           speaks
           ,
           
             Treat
             .
             of
             Cov.
             pag.
          
           243.
           
           Because
           he
           confesseth
           that
           these
           Texts
           are
           spoken
           of
           Baptism
           (
           and
           so
           are
           more
           to
           my
           principal
           end
           ,
           and
           will
           hold
           as
           to
           the
           Lords
           Supper
           only
           :
           )
           I
           shall
           here
           peruse
           his
           Answers
           ,
           having
           used
           the
           same
           Texts
           my self
           before
           .
           But
           (
           now
           I
           peruse
           the
           place
           )
           I
           find
           that
           his
           words
           of
           Mark
           16.16
           .
           are
           those
           that
           I
           have
           already
           answered
           in
           my
           former
           Reply
           to
           him
           :
           and
           you
           may
           peruse
           his
           Rejoinder
           ,
           if
           worth
           the
           labor
           .
           The
           same
           I
           say
           of
           his
           words
           on
           Act.
           8.36
           ,
           37.
           on
           Act.
           2.
           
           ●8
           .
           in
           pag.
           392.
           
           I
           find
           nothing
           to
           our
           purpose
           worth
           a
           Reply
           ;
           but
           his
           Contest
           with
           Mr.
           Tombes
           ,
           let
           Mr.
           I
           —
           regard
           .
           To
           Act.
           2
           41.
           he
           now
           answers
           ,
           [
           
             It
             speaks
             no
             more
             than
             ready
             Acceptation
             of
             the
             tender
             of
             the
             Gospel
             ;
             and
             whether
             this
             necessarily
             imply
             saving
             faith
             ,
          
           let
           Ezek.
           33.31
           .
           Mat
           13.20
           ,
           21.
           
           Gal.
           4.15
           .
           
             be
             consulted
          
           .
           ]
           To
           which
           I
           reply
           ,
           1.
           
           If
           by
           [
           
             the
             tender
             of
             the
             Gospel
          
           ]
           
           you
           mean
           [
           
             the
             Gospel
             tendred
          
           ]
           ,
           then
           either
           it
           is
           [
           
             the
             Gospel
             as
             the
             Gospel
          
           ]
           ,
           declaring
           the
           work
           of
           Redemption
           ,
           and
           offering
           us
           a
           Saviour
           to
           deliver
           us
           from
           sin
           and
           wrath
           :
           and
           this
           no
           unregenerate
           man
           did
           ever
           gladly
           or
           heartily
           ●ccept
           .
           Or
           else
           it
           is
           [
           
             the
             Gospel
             as
             a
             Novel
             doctrine
             ;
             or
             only
             ●hat
             part
             of
             it
             which
             offereth
             them
             pardon
          
           without
           the
           other
           part
           which
           offereth
           salvation
           from
           sin
           it self
           .
           And
           this
           is
           mentioned
           in
           the
           Texts
           (
           or
           some
           of
           them
           )
           that
           you
           refer
           us
           to
           :
           But
           that
           this
           is
           not
           meant
           in
           the
           Text
           ,
           Act.
           2.41
           .
           is
           plain
           ;
           because
           it
           was
           the
           doctrine
           of
           Redemption
           ,
           Faith
           and
           Repentance
           which
           they
           gladly
           received
           ,
           and
           in
           prosecution
           of
           it
           sold
           all
           ,
           and
           lived
           in
           the
           Communion
           of
           Saints
           in
           the
           Praises
           of
           God.
           2.
           
           Or
           else
           by
           [
           
             the
             tender
             of
             the
             Gospel
          
           ]
           you
           mean
           ,
           
             that
             which
             the
             Gospel
             tendereth
          
           :
           And
           that
           is
           ,
           Christ
           as
           Christ
           with
           his
           full
           salvation
           ,
           which
           no
           unregenerate
           man
           doth
           heartily
           Accept
           though
           pardon
           alone
           they
           would
           willingly
           have
           :
           but
           that
           's
           not
           the
           tender
           of
           the
           Gospel
           .
           If
           [
           the
           glad
           Acceptation
           of
           the
           tender
           of
           the
           Gospel
           ]
           that
           is
           ,
           
             of
             Christ
             as
             Christ
             ,
             and
             his
             full
             salvation
             ,
          
           be
           not
           justifying
           or
           saving
           Faith
           ,
           I
           despair
           of
           ever
           knowing
           what
           it
           is
           :
           and
           if
           this
           Acceptation
           or
           Faith
           be
           common
           ,
           all
           's
           common
           .
           I
           still
           believe
           that
           Justifying
           faith
           [
           is
           the
           Assent
           to
           the
           Truth
           of
           the
           Gospel
           ,
           and
           hearty
           Acceptance
           of
           Christ
           as
           he
           is
           there
           offered
           ,
           or
           
             of
             Christ
             as
             Christ
          
           ]
        
         
           And
           having
           distinguished
           of
           the
           Object
           ,
           so
           must
           we
           of
           the
           Act.
           It
           s
           one
           thing
           to
           accept
           indeed
           by
           hearty
           Consent
           ,
           and
           another
           thing
           to
           accept
           
             ore
             tenus
          
           ,
           or
           to
           say
           
             I
             accept
             it
          
           .
           The
           former
           only
           the
           Godly
           have
           ,
           as
           to
           [
           
             Christ
             as
             Christ
          
           ]
           :
           the
           Unregenerate
           may
           
             ore
             tenus
          
           ,
           verbally
           Accept
           Christ
           as
           Christ
           ,
           and
           heartily
           be
           willing
           to
           have
           pardon
           by
           him
           ,
           and
           submit
           to
           some
           common
           Reformation
           ,
           least
           they
           should
           miss
           of
           that
           pardon
           :
           but
           Christ
           as
           Christ
           ,
           they
           will
           not
           accept
           .
        
         
           Now
           to
           the
           Texts
           :
           And
           its
           hard
           that
           you
           should
           alledge
           Ezek.
           33.31
           .
           for
           [
           
             ready
             Accepting
             the
             tender
             of
             the
             Gospel
             ,
          
           ]
           when
           the
           Text
           saith
           plainly
           ,
           that
           
             their
             hearts
             went
             after
             their
             coveteousness
             ,
             and
             they
             hear
             the
             word
             and
             would
             not
             do
             it
             ,
          
           though
           they
           took
           pleasure
           to
           hear
           the
           Prophet
           ,
           as
           a
           minstrel
           to
           tickle
           their
           ears
           and
           not
           as
           a
           Minister
           to
           save
           them
           from
           sin
           :
           when
           as
           these
           in
           Acts
           2.
           
             sold
             all
          
           and
           lived
           in
           Community
           with
           the
           Saints
           .
           Those
           Mat.
           13.20
           ,
           21.
           received
           the
           external
           Message
           ,
           and
           Christ
           himself
           
           
             ore
             tenus
          
           ,
           by
           verbal
           Acceptance
           ,
           and
           Internally
           they
           would
           have
           had
           Christ
           
             ad
             hoc
          
           for
           their
           own
           ends
           ,
           as
           a
           subject
           or
           servant
           to
           their
           worldly
           Interests
           ;
           but
           they
           never
           received
           Christ
           as
           Christ
           ,
           to
           save
           them
           from
           the
           world
           ,
           and
           self
           ,
           and
           sin
           ;
           for
           these
           were
           still
           preferred
           before
           him
           ;
           nor
           did
           they
           ever
           accept
           of
           God
           as
           their
           God
           ,
           that
           is
           ,
           their
           chief
           good
           and
           chief
           Lord.
           I
           am
           bold
           therefore
           (
           by
           your
           Patience
           )
           to
           say
           ,
           that
           as
           to
           the
           Acceptance
           of
           Christ
           as
           Christ
           ,
           or
           God
           as
           their
           God
           ,
           or
           the
           Holy
           Ghost
           as
           their
           Sanctifier
           ,
           they
           cannot
           be
           said
           to
           have
           done
           it
           ,
           but
           equivocally
           :
           and
           no
           otherwise
           did
           they
           receive
           
             the
             tender
             of
             the
             Gospel
          
           .
           As
           for
           the
           
             Galathians
             ,
             chap.
          
           4.15
           .
           1.
           
           All
           were
           not
           in
           Love
           with
           Paul
           on
           the
           same
           account
           :
           and
           all
           love
           to
           the
           Preacher
           signifieth
           not
           an
           Acceptance
           of
           the
           tender
           of
           the
           Gospel
           .
           2.
           
           And
           you
           cannot
           prove
           but
           that
           these
           Galathians
           did
           it
           sincerely
           ,
           and
           were
           sincere
           when
           this
           was
           spoken
           ,
           for
           all
           their
           yielding
           so
           far
           to
           the
           temptation
           of
           false
           Teachers
           .
           (
           Of
           which
           I
           have
           spoken
           before
           .
           )
           Of
           Acts
           10.47
           .
           hereafter
           .
        
         
           The
           sense
           of
           the
           third
           Argument
           ,
           
           is
           ,
           that
           the
           Sacrament
           of
           the
           Lords
           Supper
           giveth
           us
           
             New
             food
             ,
             viz.
          
           the
           Flesh
           and
           Blood
           of
           Christ.
           Therefore
           it
           supposeth
           the
           new
           Birth
           and
           Life
           .
           ]
        
         
           To
           this
           Mr.
           Blake
           saith
           [
           1.
           
           Metaphors
           are
           ill
           Materials
           ,
           to
           make
           up
           into
           Syllogisms
           .
           ]
           Repl.
           1.
           
           They
           are
           such
           as
           Christ
           used
           John
           6.
           and
           frequently
           in
           Reasoning
           ;
           and
           therefore
           I
           am
           resolved
           to
           believe
           they
           are
           good
           Materials
           .
           2.
           
           We
           must
           use
           Metaphors
           ,
           or
           no
           words
           in
           some
           of
           the
           greatest
           Points
           in
           Divinity
           (
           about
           God
           )
           3.
           
           We
           cannot
           easily
           find
           fitter
           terms
           here
           then
           [
           
             New
             B●rth
             ,
             Life
             and
             Food
             .
          
           ]
           And
           if
           you
           had
           rather
           have
           many
           words
           then
           one
           ,
           change
           [
           Food
           into
           
             special
             means
             of
             continuing
             or
             encreasing
             our
             New
             Life
             .
          
           ]
           But
           this
           is
           a
           long
           term
           for
           a
           Syllogism
           .
        
         
           [
           2.
           
           Saith
           Mr.
           
             Blake
             ,
             A
             difference
             may
             be
             put
             between
             ordinary
             and
             quickening
             food
          
           ]
           Repl.
           You
           should
           have
           told
           us
           your
           difference
           ,
           &
           how
           it
           concerneth
           our
           case
           ,
           if
           you
           would
           have
           had
           us
           taken
           notice
           of
           it
           .
           [
           3.
           
           He
           saith
           ,
           
             The
             word
             gives
             new
             Food
             ,
             and
             yet
             supposeth
             not
             new
             life
             ,
          
           1
           Pet.
           1.
           
           ●
           .
           ]
           Rep.
           The
           clean
           contrary
           is
           the
           scope
           of
           the
           Text
           you
           cite
           .
           
             As
             new
             born
             babes
             desire
             the
             sincere
             milk
             of
             the
             word
             ,
             that
             ye
             may
             grow
             thereby
             .
          
           The
           Word
           therefore
           as
           Food
           ,
           doth
           suppose
           
             new
             Birth
             ,
             and
             Life
          
           .
           Christ
           as
           our
           first
           life
           
           is
           given
           in
           the
           Word
           to
           those
           that
           had
           not
           life
           before
           ;
           but
           Christ
           as
           our
           Food
           is
           given
           after
           both
           in
           the
           Word
           and
           Sacrament
           .
        
         
           But
           you
           say
           ,
           [
           
             There
             is
             a
             Sacramental
             work
             preceding
             our
             eating
             ,
             and
             there
             Christ
             is
             set
             forth
             to
             the
             aggravation
             of
             sin
             ,
             to
             carry
             on
             the
             work
             of
             Contrition
             and
             Compunction
             .
          
           ]
           Rep.
           It
           s
           a
           sorry
           arguing
           ,
           that
           because
           there
           is
           that
           in
           the
           Sacrament
           which
           may
           benefit
           an
           ungodly
           man
           to
           see
           ,
           that
           therefore
           he
           hath
           right
           to
           receive
           it
           ,
           yea
           or
           is
           like
           to
           have
           benefit
           by
           it
           .
           He
           that
           will
           not
           consent
           that
           Christ
           shall
           be
           his
           full
           Saviour
           ,
           may
           be
           moved
           to
           consent
           by
           seeing
           a
           Sacrament
           True
           ,
           though
           it
           is
           not
           appointed
           to
           such
           ends
           ,
           yet
           its
           possible
           .
           But
           how
           should
           he
           be
           moved
           to
           consent
           by
           receiving
           it
           ,
           and
           so
           signa●ly
           Professing
           to
           consent
           when
           he
           doth
           not
           ?
           that
           is
           ,
           by
           lying
           ?
        
         
           The
           fourth
           Argument
           is
           from
           Rom
           4.11
           .
           
           
             Circumcision
             was
             a
             Seal
             of
             the
             Righteousness
             of
             Faith
          
           therefore
           so
           is
           Baptism
           ;
           therefore
           so
           is
           the
           Lords
           Supper
           ;
           therefore
           it
           belongeth
           only
           to
           justified
           Believers
           .
           To
           this
           Mr.
           Blake
           answereth
           ,
           1.
           
           
             Then
             Ismael
             and
             each
             male
             were
             justified
             .
          
           Rep.
           1.
           
           He
           whom
           you
           answer
           spoke
           only
           of
           the
           Adult
           :
           and
           then
           you
           should
           have
           said
           only
           
             then
             Ismael
             and
             all
             the
             males
             that
             had
             true
             right
             to
             Circumcision
             ,
             were
             either
             justified
             believers
             ,
             or
             the
             children
             of
             such
             ,
             or
          
           (
           as
           to
           Church
           right
           )
           
             of
             those
             that
             Professed
             themselves
             such
             .
          
           And
           that
           is
           true
           .
           2
           And
           it
           is
           
             lis
             sub
             judice
          
           yet
           ,
           whether
           the
           Synod
           of
           
             Dort
             ,
             Davenant
          
           ,
           &c.
           or
           Mr.
           Gataker
           were
           in
           the
           right
           ,
           and
           so
           whether
           all
           the
           seed
           of
           justified
           persons
           have
           an
           Infant
           justification
           with
           them
           ,
           or
           not
           ?
        
         
           You
           add
           that
           ,
           [
           
             Abrahams
             Circumcision
             there
             is
             not
             made
             a
             proof
             of
             h●s
             justification
             .
          
           ]
           Repl.
           He
           that
           maketh
           it
           the
           Instituted
           Nature
           or
           use
           of
           Circumcision
           to
           be
           a
           Seal
           of
           a
           Righteousness
           of
           Faith
           which
           the
           person
           had
           before
           ,
           doth
           make
           his
           Circumcision
           a
           proof
           of
           his
           foregoing
           Righteousness
           of
           faith
           .
           But
           so
           did
           Paul
           concerning
           Abraham
           :
           therefore
           ,
           &c.
           2.
           
           Paul
           may
           give
           us
           a
           full
           proof
           of
           it
           ,
           though
           he
           spake
           those
           words
           to
           another
           intent
           .
        
         
           The
           fif●h
           Argument
           is
           to
           the
           same
           purpose
           with
           the
           former
           ,
           as
           Mr.
           Blake
           reciteth
           it
           ,
           and
           therefore
           I
           shall
           say
           no
           more
           to
           it
           ,
           his
           answer
           requiring
           no
           more
           .
           The
           sixth
           Argument
           he
           passeth
           by
           himself
           .
           
        
         
         
           The
           7.
           
           Argument
           is
           from
           the
           Necessity
           of
           a
           wedding
           garment
           :
           
           I
           confess
           I
           do
           not
           think
           that
           it
           is
           the
           Sacrament
           only
           that
           is
           meant
           by
           tha●
           feast
           :
           but
           it
           is
           Christ
           as
           offered
           in
           the
           Gospel
           with
           his
           benefits
           ,
           which
           in
           the
           Sacrament
           is
           spec●ally
           represented
           :
           and
           
             coming
             in
          
           ,
           is
           their
           coming
           into
           the
           visible
           Church
           by
           Profession
           ;
           and
           the
           scope
           of
           the
           Parable
           is
           to
           shew
           these
           two
           things
           .
           1.
           
           That
           he
           tha●
           invited
           them
           to
           come
           in
           ,
           did
           intend
           that
           they
           must
           come
           in
           that
           case
           ,
           and
           with
           that
           preparation
           as
           is
           answerable
           to
           the
           nature
           of
           the
           feast
           ,
           and
           is
           for
           the
           Honor
           of
           the
           Bridgegroom
           or
           Master
           of
           the
           Feast
           :
           and
           therefore
           they
           should
           so
           have
           come
           .
           2.
           
           That
           because
           they
           so
           came
           not
           ,
           they
           shall
           only
           suffer
           as
           those
           that
           came
           not
           ,
           but
           also
           be
           cast
           out
           into
           a
           greater
           degree
           of
           misery
           ,
           that
           is
           ,
           because
           they
           come
           not
           with
           an
           upright
           ,
           penitent
           ,
           true
           believing
           heart
           ,
           disposed
           to
           Obedience
           .
           Now
           the
           thing
           that
           Mr
           Blake
           should
           answer
           ,
           is
           ,
           whether
           it
           be
           not
           hence
           proved
           that
           men
           should
           have
           the
           Wedding
           garment
           of
           sincere
           faith
           before
           they
           come
           into
           the
           visible
           Church
           (
           they
           or
           their
           Parents
           )
           and
           much
           more
           before
           the
           Lords
           Supper
           ?
           God
           saith
           ,
           Friend
           ,
           how
           camest
           thou
           in
           hither
           not
           having
           on
           a
           Wedding
           garment
           ?
           But
           of
           this
           more
           anon
           .
        
         
           Where
           Mr.
           Blake
           sai●h
           [
           
             The
             world
             may
             lay
             as
             fair
             a
             claim
             to
             this
             wedding
             Fe●st
             as
             the
             Supper
             .
          
           I
           reply
           .
           Neither
           one
           nor
           the
           other
           is
           it
           ,
           simply
           considered
           in
           it self
           ,
           but
           as
           a
           Church
           priviledge
           or
           a
           sign
           of
           our
           Church-membership
           .
           And
           so
           the
           
             word
             of
             promise
             claimed
          
           ,
           or
           other
           parts
           and
           uses
           of
           it
           proper
           to
           Church-members
           ,
           are
           included
           with
           the
           Sacraments
           ;
           but
           not
           the
           word
           as
           preparing
           ,
           and
           common
           to
           those
           without
           .
           The
           Lord
           of
           that
           Feast
           saith
           not
           ,
           [
           
             Friend
             ,
             why
             wast
             thou
             invited
             h●ther
             ?
          
           ]
           for
           it
           was
           done
           by
           his
           own
           appointment
           :
           but
           [
           
             Friend
             how
             camest
             thou
             in
             hither
             ?
          
           ]
           that
           is
           ,
           
             I
             Invited
             thee
             not
             to
             come
             without
             the
             wedding
             garment
             to
             disgrace
             my
             house
             ,
             but
             to
             bring
             it
             with
             thee
             ?
             This
             therefore
             of
          
           Mr.
           Blakes
           
             is
             no
             answer
          
           .
        
         
           The
           8●h
           .
           Argument
           is
           [
           That
           ordinance
           which
           is
           not
           appointed
           to
           work
           Faith
           ,
           
           is
           no
           coverting
           ordinance
           :
           but
           &c.
           ]
           Faith
           comes
           by
           hearing
           ,
           ]
           &c.
           
           To
           which
           Mr.
           Blake
           answers
           that
           
             reading
             and
             seeing
             Miracles
             may
             also
             convert
             ,
             and
             so
             may
             Sacraments
             as
             not
             being
             opposite
             but
             subordinate
             .
          
           ]
           I
           reply
           .
           Hearing
           as
           the
           chiefest
           way
           of
           Reception
           ,
           is
           put
           for
           all
           the
           rest
           :
           It
           is
           the
           
           word
           heard
           or
           read
           ,
           or
           some
           way
           received
           ,
           that
           is
           the
           appointed
           means
           of
           Conversion
           .
           It
           s
           possible
           the
           Sacrament
           may
           be
           a
           means
           too
           :
           but
           give
           us
           as
           good
           proof
           that
           it
           was
           appointed
           to
           that
           use
           ,
           or
           may
           be
           used
           to
           that
           end
           purposely
           by
           the
           
             unconverted
             ,
             as
             we
             shall
             prove
             the
             same
             of
             the
             Word
             ,
             and
             you
             shall
             carry
             the
             Cause
             .
          
        
         
           The
           ninth
           Argument
           is
           ,
           
           [
           That
           Ordinance
           which
           hath
           neither
           the
           promise
           of
           the
           grace
           of
           Conversion
           annexed
           to
           it
           ,
           or
           any
           example
           in
           the
           Word
           of
           God
           of
           any
           converted
           by
           it
           ,
           is
           no
           converting
           Ordinance
           :
           But
           &c.
           Ergo.
           ]
        
         
           To
           this
           1.
           
           Mr.
           Blake
           answers
           
             ad
             hominē
          
           ,
           which
           is
           not
           worth
           repeating
           (
           
             that
             examples
             will
             not
             satisfie
             his
             Adversary
          
           )
           .
           2.
           
           
             That
             we
             have
             as
             many
             examples
             of
             mens
             conversion
             by
             the
             sacrament
             ,
             at
             we
             have
             of
             their
             receiving
             strength
             and
             nourishment
             .
             ]
             Repl.
          
           A
           wonderful
           confidence
           !
           If
           Mr.
           Blake
           will
           bring
           as
           good
           proof
           of
           any
           converted
           by
           it
           ,
           as
           we
           can
           ,
           that
           the
           eleven
           Apostles
           ,
           that
           the
           Church
           at
           Jerusalem
           ,
           Acts
           2.
           and
           4.
           and
           the
           rest
           of
           the
           Churches
           were
           strengthened
           by
           it
           ,
           he
           will
           make
           good
           that
           Assertion
           .
           3.
           
           What
           he
           saith
           of
           our
           (
           
             not
             having
             precedents
             by
             name
          
           )
           is
           nothing
           to
           the
           purpose
           .
           If
           he
           can
           prove
           it
           of
           any
           named
           or
           unnamed
           ,
           specially
           of
           Societies
           ,
           it
           will
           suffice
           .
           4.
           
           He
           tels
           us
           that
           [
           
             The
             examples
             of
             Conversion
             by
             the
             word
             perhaps
             well
             examined
             would
             prove
             short
             of
             such
             Conversion
             as
             is
             here
             intended
             .
             The
             Conversion
             in
             Gospel-Narratives
             is
             to
             a
             Christian
             profession
             .
             ]
             Repl.
          
           1.
           
           This
           is
           too
           unkind
           dealing
           for
           any
           Preacher
           of
           the
           Gospel
           to
           use
           with
           that
           Word
           which
           converted
           him
           ,
           and
           hath
           brought
           in
           so
           many
           thousands
           to
           Christ
           ,
           and
           which
           he
           himself
           preacheth
           for
           the
           conversion
           of
           others
           .
           I
           should
           offend
           the
           patience
           of
           the
           Reader
           to
           stand
           to
           confute
           this
           ,
           by
           proving
           that
           the
           Word
           hath
           been
           a
           means
           of
           true
           saving
           Conversion
           ,
           yea
           the
           ordinary
           means
           .
           I
           refer
           Mr.
           Blake
           to
           what
           I
           have
           said
           before
           of
           the
           state
           of
           the
           Churches
           that
           Paul
           wrote
           to
           :
           Was
           there
           not
           one
           sort
           of
           Ground
           that
           received
           the
           seed
           in
           depth
           of
           earth
           and
           brought
           forth
           fruit
           ?
           Was
           not
           Paul
           sent
           
             by
             preaching
             to
             open
             mens
             eies
             and
             turn
             them
             from
             the
             power
             of
             Satan
             to
             God
          
           ?
           Act.
           26
           v.
           18.
           
           Doth
           not
           Paul
           in
           all
           his
           Epistles
           speak
           of
           the
           Saints
           ,
           as
           converted
           savingly
           by
           the
           word
           of
           the
           Gospel
           ?
           What
           heaps
           of
           clear
           Testimonies
           might
           we
           bring
           out
           of
           his
           Epistles
           ?
           How
           contrary
           
           is
           this
           new
           Doctrine
           to
           the
           Word
           ,
           and
           all
           the
           ancient
           Churches
           ,
           and
           all
           approved
           Protestants
           Judgements
           ?
           I
           would
           we
           had
           such
           Evidence
           of
           true
           Conversion
           now
           among
           our
           Professors
           as
           the
           multitude
           of
           Converts
           gave
           ,
           Act.
           2.
           and
           4.
           and
           as
           the
           Jaylor
           gave
           ,
           Act.
           1.6
           .
           and
           the
           Eunuch
           ,
           Act.
           8.
           and
           as
           Lydia
           ,
           and
           many
           other
           .
        
         
           2.
           
           But
           what
           if
           the
           Word
           had
           not
           truly
           converted
           them
           ?
           its
           somewhat
           to
           be
           brought
           to
           an
           outward
           Profession
           of
           true
           faith
           ,
           which
           the
           rest
           were
           that
           were
           then
           Church-members
           :
           But
           the
           Profession
           of
           your
           faith
           of
           another
           species
           ,
           is
           not
           [
           
             the
             Profession
             of
             a
             Christian
             Faith
             ,
          
           ]
           though
           you
           call
           it
           so
           .
           If
           you
           will
           give
           me
           but
           as
           good
           proof
           of
           any
           one
           baptized
           person
           that
           was
           brought
           but
           to
           the
           Profession
           of
           this
           lower
           Faith
           ,
           as
           I
           will
           give
           you
           of
           multitudes
           that
           were
           brought
           to
           true
           saving
           Faith
           by
           the
           Word
           ,
           and
           more
           to
           the
           Profession
           of
           it
           ,
           I
           will
           say
           that
           you
           have
           done
           that
           which
           never
           man
           did
           before
           you
           .
           I
           pray
           make
           tryal
           for
           the
           proof
           of
           some
           one
           .
        
         
           Well!
           But
           the
           main
           strength
           of
           the
           Argument
           which
           you
           had
           to
           answer
           ,
           was
           concerning
           the
           Promise
           .
           To
           which
           you
           say
           ,
           [
           1.
           
           
             When
             the
             adversary
             shall
             bring
             a
             Promise
             made
             to
             the
             Sacrament
             for
             spiritual
             strength
             it
             will
             happily
             be
             found
             of
             equal
             force
             to
             the
             giving
             of
             a
             new
             life
             .
          
           ]
           Repl.
           You
           next
           say
           ,
           Implicite
           Promises
           may
           serve
           :
           Shew
           but
           one
           such
           .
           You
           say
           ,
           [
           
             Every
             Promise
             made
             to
             the
             Word
             is
             made
             to
             the
             Sacrament
             .
          
           ]
           Repl.
           Prove
           that
           ,
           and
           take
           all
           .
           Though
           we
           have
           no
           Promise
           particularly
           of
           converting
           this
           or
           that
           man
           by
           the
           Word
           ,
           yet
           we
           have
           that
           it
           shall
           convert
           many
           in
           general
           .
           Shew
           where
           is
           a
           word
           of
           Promise
           that
           the
           Sacraments
           shall
           convert
           any
           one
           ?
           Sure
           ,
           if
           Paul
           had
           but
           had
           such
           a
           Promise
           of
           converting
           men
           by
           Baptizing
           them
           as
           he
           had
           of
           converting
           them
           by
           Preaching
           ,
           Act.
           26.17
           ,
           18.
           and
           elswhere
           ,
           he
           would
           never
           have
           said
           ,
           
             I
             thank
             God
             that
             I
             baptized
             none
             of
             you
             ,
             but
             Crispus
             ,
          
           &c.
           
             for
             I
             am
             not
             sent
             to
             baptize
             but
             to
             Preach
             the
             Gospel
             .
          
           2.
           
           We
           find
           where
           in
           that
           Sacrament
           ,
           men
           
             have
             Communion
             of
             the
             Blood
             of
             Christ
             ,
             and
             of
             his
             Body
             ,
             and
             are
             partakers
             of
             the
             one
             Bread
             ,
             and
             have
             communion
             with
             one
             another
             ,
          
           and
           are
           helped
           by
           it
           ,
           in
           calling
           to
           
             Remembrance
             Christ
             death
          
           (
           in
           hope
           of
           that
           coming
           :
           )
           all
           which
           are
           undoubtedly
           strengthening
           ,
           1
           Cor.
           10
           ,
           16
           ,
           17.
           
           &
           11.25
           ,
           26.
           
           Act.
           2
           ,
           &c.
           But
           you
           cannot
           
           shew
           where
           ever
           any
           was
           either
           united
           first
           to
           Christ
           ,
           or
           his
           mystical
           Body
           by
           the
           Lords
           Supper
           ,
           or
           where
           it
           was
           appointed
           to
           be
           used
           to
           any
           such
           
             end
             ,
             or
             where
             ever
             any
             generaral
             or
             Implicite
             Promise
             of
             such
             a
             thing
             is
             made
             .
          
        
         
           The
           tenth
           Argument
           was
           from
           the
           expresse
           danger
           of
           unworthy
           receiving
           ,
           
           1
           Cor.
           11.17
           .
           The
           summ
           of
           the
           answer
           is
           ,
           That
           [
           
             This
             Argument
             would
             take
             off
             every
             Ordinance
             from
             the
             honor
             of
             Conversion
             .
          
           ]
           Repl.
           But
           I
           conceive
           that
           the
           strength
           of
           the
           Argument
           (
           or
           that
           which
           ought
           to
           be
           its
           strength
           )
           is
           wholly
           overlookt
           ;
           which
           is
           not
           from
           the
           Necessity
           of
           
             a
             Preparation
          
           in
           general
           ,
           but
           of
           a
           
             special
             Preparation
          
           ,
           or
           Worthiness
           ,
           which
           is
           not
           so
           pre-requisite
           to
           the
           fruitful
           use
           of
           converting
           Ordinances
           .
           There
           is
           a
           saying
           by
           the
           superfluity
           of
           naughtiness
           ,
           malice
           ,
           &c.
           requisite
           ,
           before
           a
           man
           can
           in
           reason
           expect
           that
           the
           Word
           should
           convert
           him
           :
           and
           yet
           it
           may
           convert
           thousands
           that
           are
           not
           so
           far
           prepared
           ,
           by
           doing
           that
           and
           the
           rest
           .
           But
           the
           Worthiness
           of
           a
           Partaker
           of
           the
           Lords
           Supper
           must
           be
           more
           than
           this
           .
           For
           1.
           
           That
           which
           the
           Church
           is
           Judge
           of
           ,
           must
           be
           that
           the
           Receiver
           be
           a
           Church-member
           ,
           professing
           true
           Faith
           ,
           and
           not
           contradicting
           that
           Profession
           by
           a
           scandalous
           life
           .
           2.
           
           Himself
           is
           required
           to
           examine
           himself
           for
           more
           ,
           that
           is
           ,
           whether
           he
           be
           sincerely
           what
           he
           Professeth
           ,
           and
           Christ
           be
           in
           him
           (
           or
           else
           he
           is
           a
           Reprobate
           ,
           and
           not
           to
           take
           the
           childrens
           bread
           ,
           )
           2
           Cor.
           13.5
           .
           and
           also
           that
           he
           have
           a
           Particular
           Preparation
           ,
           according
           to
           the
           nature
           of
           the
           Ordinance
           .
           It
           s
           expresly
           Necessary
           ,
           1.
           
           That
           he
           discern
           the
           Lords
           Body
           .
           2.
           
           That
           he
           do
           this
           in
           remembrance
           of
           Christs
           death
           ,
           and
           with
           a
           hope
           of
           his
           coming
           :
           and
           3.
           
           For
           communion
           with
           Christ
           ,
           and
           his
           Church
           ,
           and
           to
           be
           partakers
           of
           the
           one
           bread
           :
           4.
           
           And
           with
           a
           Heart
           to
           take
           Christ
           and
           Eat
           ;
           that
           is
           ,
           to
           feed
           on
           him
           by
           Faith
           ,
           when
           he
           takes
           the
           bread
           .
           But
           all
           this
           cannot
           be
           done
           by
           the
           unregenerate
           ;
           nor
           is
           this
           prerequisite
           before
           a
           man
           come
           to
           the
           Word
           ,
           that
           it
           may
           convert
           him
           That
           Preparation
           which
           is
           pre-requisite
           in
           a
           meet
           receiver
           of
           the
           Lords
           Supper
           ,
           it
           was
           not
           instituted
           to
           effect
           (
           unless
           as
           it
           may
           do
           it
           when
           God
           sees
           good
           ,
           in
           an
           unworthy
           or
           prohibited
           use
           :
           )
           But
           true
           Faith
           and
           Repentance
           are
           Preparations
           pre-requisite
           :
           Ergo
           &c.
           
        
         
           You
           cannot
           say
           ,
           that
           to
           the
           hearing
           of
           the
           Word
           as
           a
           means
           
           of
           conversion
           ,
           true
           faith
           and
           Repentance
           is
           so
           requisite
           .
           The
           text
           you
           mention
           1
           Pet.
           2.1.2
           .
           I
           say
           again
           ,
           speaks
           of
           the
           confirming
           and
           edifying
           use
           of
           the
           word
           ,
           and
           not
           of
           the
           converting
           use
           .
           The
           converted
           must
           bring
           true
           saith
           to
           the
           Word
           if
           they
           will
           expect
           encrease
           of
           it
           :
           but
           the
           unconverted
           must
           not
           needs
           bring
           true
           faith
           ,
           if
           they
           will
           be
           brought
           to
           believe
           by
           it
           .
        
         
           3.
           
           Yet
           remember
           that
           we
           say
           not
           that
           men
           ought
           to
           forbear
           coming
           that
           are
           unconverted
           ;
           but
           that
           they
           ought
           to
           come
           ;
           but
           how
           ?
           To
           believe
           and
           repent
           ,
           and
           so
           to
           come
           ,
           and
           to
           do
           it
           in
           this
           order
           and
           no
           other
           ,
           and
           they
           ever
           lye
           under
           all
           this
           Obligation
           .
        
         
           You
           next
           instance
           in
           Prayer
           ,
           and
           conclude
           that
           [
           
             As
             for
             Prayer
             there
             is
             no
             more
             ground
             or
             colour
             to
             make
             it
             a
             converting
             Ordinance
             than
             the
             Supper
             ,
          
           &c.
           ]
           Repl.
           1.
           
           A
           man
           that
           hath
           but
           common
           desires
           may
           be
           perswaded
           to
           ask
           for
           what
           he
           so
           desires
           :
           Though
           he
           have
           no
           Promise
           of
           Acceptance
           ,
           you
           do
           not
           find
           him
           threatned
           with
           judgement
           for
           such
           a
           Prayer
           (
           so
           it
           be
           not
           grosl●
           hypocritical
           or
           wicked
           )
           as
           he
           is
           for
           unworthy
           receiving
           the
           Supper
           ,
           without
           a
           discerning
           the
           Lords
           Body
           .
           2.
           
           When
           we
           exhort
           any
           man
           to
           pray
           for
           Christs
           pardon
           ,
           the
           Spirit
           ,
           &c.
           we
           therein
           exhort
           him
           to
           desire
           them
           ;
           for
           desire
           is
           the
           soul
           of
           Prayer
           ,
           and
           the
           chief
           part
           of
           its
           essence
           :
           Now
           the
           first
           of
           these
           desires
           which
           we
           exhort
           them
           to
           ,
           is
           conversion
           it self
           ,
           even
           that
           they
           would
           turn
           to
           God
           by
           a
           change
           of
           their
           wills
           ,
           and
           express
           them
           in
           Prayer
           .
           3.
           
           I
           can
           shew
           you
           where
           the
           wicked
           are
           commanded
           to
           seek
           the
           Lord
           ,
           that
           is
           ,
           by
           Prayer
           to
           express
           their
           returning
           hearts
           ,
           which
           implyeth
           their
           returning
           it self
           ;
           but
           you
           cannot
           shew
           where
           ever
           they
           are
           commanded
           to
           communicate
           with
           the
           Church
           in
           the
           Sacrament
           ,
           but
           in
           this
           order
           ,
           first
           to
           be
           converted
           and
           repent
           ,
           and
           so
           baptized
           ,
           and
           so
           communicate
           :
           or
           if
           Baptized
           already
           ▪
           to
           be
           Penitents
           first
           ,
           and
           Communicants
           next
           .
        
         
           But
           if
           you
           would
           have
           all
           exhorted
           to
           the
           Lords
           Supper
           for
           conversion
           ,
           whom
           we
           are
           bound
           to
           exhort
           to
           Prayer
           for
           conversion
           ,
           you
           would
           do
           that
           which
           I
           confess
           I
           dare
           not
           do
           .
        
         
           The
           11.
           
           Argument
           was
           ,
           
           that
           Ordinance
           which
           is
           Eucharistical
           and
           consolatory
           ,
           supposeth
           such
           as
           partake
           of
           it
           to
           have
           part
           and
           portion
           in
           that
           thing
           for
           which
           thanks
           is
           given
           ,
           &c.
           but
           &c.
           
           To
           this
           it
           s
           answered
           ,
           that
           [
           
             the
             assumption
             might
             as
             well
             have
             bin
             of
             
             the
             Word
             and
             Prayer
             ,
             which
             are
             Eucharistical
             and
             Consolatory
             .
          
           ]
           Repl.
           1.
           
           To
           hear
           a
           Sermon
           is
           not
           to
           give
           thanks
           .
           2.
           
           The
           Application
           of
           the
           Word
           must
           be
           according
           to
           mens
           various
           states
           .
           An
           unregenerate
           man
           may
           take
           this
           for
           consolation
           ,
           
             If
             I
             be
             converted
             and
             repent
             and
             believe
             ,
             I
             shall
             be
             saved
             .
          
           ]
           A
           true
           believer
           may
           apply
           it
           to
           another
           measure
           of
           consolation
           ,
           [
           
             because
             I
             am
             a
             believer
             ,
             this
             Promise
             is
             mine
             ,
             that
             is
             ,
             secureth
             me
             of
             the
             benefit
             .
          
           ]
           Now
           if
           the
           Impenitent
           and
           unbeliever
           shall
           do
           the
           later
           ,
           he
           sins
           such
           another
           sin
           as
           if
           he
           received
           the
           Sacrament
           ,
           which
           is
           an
           Ordinance
           Instituted
           for
           personal
           assumption
           and
           application
           of
           the
           general
           Promise
           .
        
         
           2.
           
           As
           for
           Prayer
           .
           1.
           
           To
           petition
           is
           not
           to
           
             give
             thanks
          
           .
           2.
           
           And
           for
           Thanksgiving
           it self
           ,
           an
           Impenitent
           man
           may
           not
           give
           thanks
           for
           true
           saving
           faith
           ,
           Repentance
           ,
           part
           in
           Christ
           ,
           and
           hope
           of
           Glory
           ,
           though
           he
           may
           for
           the
           mercy
           that
           he
           hath
           ,
           because
           he
           may
           not
           lye
           .
           Now
           in
           the
           Lords
           Supper
           we
           must
           give
           thanks
           for
           our
           part
           in
           Christ
           ,
           and
           pardon
           ,
           and
           life
           through
           him
           :
           or
           at
           least
           ,
           for
           the
           present
           Gift
           of
           Christ
           to
           us
           which
           we
           consent
           to
           accept
           .
        
         
           It
           s
           added
           ,
           [
           
             This
             Ordinance
             is
             not
             wholly
             Eucharistical
             ,
          
           &c.
           
           
             It
             is
             for
             humbling
             as
             well
             as
             for
             comforting
             .
          
           ]
           Repl.
           But
           if
           the
           other
           use
           be
           common
           to
           it
           with
           other
           Ordinances
           ,
           and
           here
           Inseparable
           from
           the
           Eucharistical
           ,
           then
           other
           Ordinances
           may
           be
           used
           to
           that
           end
           ;
           but
           this
           may
           not
           by
           him
           that
           may
           not
           do
           both
           ;
           because
           if
           he
           receive
           the
           Sacrament
           ;
           he
           signally
           Professeth
           both
           .
        
         
           The
           substance
           of
           the
           twelfth
           Argument
           ,
           with
           its
           answer
           ,
           is
           spoke
           to
           before
           :
           
           where
           Mr.
           Blake
           saith
           ,
           that
           [
           
             The
             unregenerate
             may
             so
             far
             be
             suitably
             worthy
             for
             this
             work
             ,
             that
             he
             may
             know
             himself
             called
             to
             it
             ,
             and
             that
             it
             would
             be
             his
             sin
             to
             hold
             back
             from
             it
             ,
             and
             he
             may
             hopefully
             expect
             a
             blessing
             in
             it
             .
          
           ]
           I
           reply
           :
           1.
           
           That
           he
           is
           called
           to
           it
           remotely
           :
           that
           is
           ,
           first
           to
           repent
           and
           believe
           ,
           and
           to
           communicate
           ,
           we
           yield
           ;
           and
           that
           it
           is
           every
           mans
           sin
           that
           keeps
           off
           ,
           that
           is
           ,
           that
           comes
           not
           in
           this
           order
           .
           But
           that
           he
           may
           lawfully
           come
           before
           this
           Repentance
           ,
           you
           never
           proved
           ,
           nor
           shall
           do
           ,
           I
           think
           .
           2.
           
           I
           would
           you
           could
           shew
           us
           on
           what
           ground
           he
           may
           
             hopefully
             expect
             a
             blessing
             in
             it
             .
          
           True
           hope
           goeth
           not
           beyond
           the
           promise
           :
           but
           the
           unregenerate
           have
           no
           promise
           
           (
           unless
           the
           Arminians
           be
           in
           the
           right
           )
           of
           a
           blessing
           on
           any
           Ordinance
           ;
           much
           less
           on
           that
           which
           they
           cannot
           prove
           that
           they
           may
           use
           till
           they
           are
           converted
           .
           Yet
           Hope
           in
           a
           larger
           sense
           they
           may
           have
           ,
           where
           they
           can
           prove
           that
           God
           hath
           set
           them
           a
           work
           though
           they
           have
           no
           promise
           .
           But
           that
           's
           not
           here
           .
        
         
           The
           13th
           .
           Argument
           is
           ,
           
           That
           Ordinance
           which
           was
           instituted
           for
           Communion
           of
           Saints
           ,
           is
           intended
           only
           for
           Saints
           ,
           &c.
           
           It
           s
           answered
           by
           distinguishing
           of
           Sants
           as
           (
           
             such
             by
             calling
             and
             separation
             for
             God
          
           (
           or
           regeneration
           :
           and
           that
           the
           
             Lords
             supper
             is
             the
             priviledge
             of
             the
             Church
             as
             visible
             .
             )
             Repl.
          
           Its
           one
           thing
           to
           ask
           ,
           
             Who
             may
             demand
             it
             and
             come
             there
             ?
          
           and
           another
           to
           ask
           ,
           
             To
             whom
             may
             we
             give
             it
          
           ?
           We
           may
           give
           it
           to
           all
           professedly
           separated
           for
           God.
           None
           may
           ask
           or
           take
           it
           but
           those
           that
           are
           heartily
           separated
           to
           God.
           But
           your
           Professor
           of
           a
           lower
           faith
           is
           neither
           of
           these
           ,
           and
           therefore
           may
           neither
           seek
           it
           ,
           nor
           may
           we
           give
           it
           him
           ,
           if
           he
           do
           seek
           it
           .
           Whoever
           professeth
           himself
           separated
           for
           God
           ,
           doth
           profess
           saving
           sanctification
           ,
           which
           consisteth
           therein
           .
           Self
           and
           Earth
           is
           highest
           in
           all
           the
           unregenerate
           :
           therefore
           they
           are
           not
           separated
           heartily
           to
           God.
           
        
         
           The
           14th
           .
           Argument
           was
           ,
           
           [
           If
           Baptism
           it self
           (
           to
           the
           adult
           )
           is
           not
           regenerating
           or
           converting
           ,
           then
           not
           the
           Lords
           supper
           :
           but
           &c.
           ]
           This
           Argument
           Mr.
           Blake
           hath
           no
           more
           to
           say
           to
           ,
           but
           that
           this
           seemeth
           to
           suppose
           an
           opinion
           of
           Conversion
           by
           the
           very
           work
           done
           ,
           which
           he
           disclaimeth
           .
           But
           here
           is
           no
           such
           supposition
           at
           all
           intimated
           ;
           and
           he
           should
           have
           dealt
           with
           it
           as
           he
           found
           it
           ,
           and
           not
           so
           have
           bawkt
           it
           ,
           especially
           when
           Mr.
           Gilaspie
           had
           so
           explained
           and
           confirmed
           it
           .
           And
           because
           Mr.
           Blake
           thought
           best
           to
           silence
           Mr.
           Gilaspie's
           proof
           of
           his
           Assumption
           ;
           and
           I
           think
           it
           worthy
           the
           Readers
           observation
           ,
           at
           least
           ,
           that
           he
           may
           see
           how
           far
           Mr.
           Blake
           is
           from
           truth
           in
           his
           affirmations
           of
           the
           singularity
           of
           my
           opinion
           ,
           I
           shal
           here
           transcribe
           them
           .
        
         
           [
           Aaron
           
             's
             Rod
             blossoming
          
           ,
           pag.
           514.515
           .
           
             The
             assumption
             )
             (
             that
             baptism
             it self
             is
             not
             a
             Regenerating
             Ordinance
             )
             I
             prove
             thus
             :
          
           1.
           
           
             Because
             we
             read
             of
             no
             persons
             of
             age
             baptized
             by
             the
             Apostles
             ,
             except
             such
             as
             did
             profess
             faith
             in
             Christ
             gladly
             received
             the
             Word
             ,
             and
             in
             whom
             some
             begun
             work
             of
             the
             Spirit
             of
             Grace
             did
             appear
             (
             I
             say
             not
             that
             it
             really
             was
             in
             all
             ,
             but
             somewhat
             of
             it
             did
             appear
             in
             all
             )
             .
          
           2.
           
           
             If
             the
             baptism
             of
             those
             who
             are
             of
             age
             be
             a
             regerating
             
             Ordinance
             ,
             then
             you
             suppose
             the
             person
             to
             be
             baptized
             to
             be
             an
             unregenerate
             person
             (
             even
             as
             when
             a
             Minister
             first
             preacheth
             the
             Gospel
             to
             Pagans
             ,
             he
             cannot
             but
             suppose
             them
             to
             be
             unregenerate
             )
             But
             I
             believe
          
           no
           Conscientious
           Minister
           
             (
             N.
             B.
             )
             would
             adventure
             to
             Baptize
             one
             who
             hath
             manifest
             and
             Infallible
             signs
             of
             unregeneration
             .
             Sure
             we
             cannot
             be
             answerable
             to
             God
             if
             we
             should
             minister
             Baptism
             to
             a
             man
             whose
             works
             and
             words
             do
             manifestly
             declare
             him
             to
             be
             an
             unregenerated
             unconverted
             person
             .
             And
             if
             we
             may
             not
             initiate
             such
             a
             one
             ,
             how
             shall
             we
             bring
             him
             to
             the
             Lords
             Table
             ?
          
           ]
        
         
           The
           fifteenth
           Argument
           is
           [
           If
           Baptism
           even
           of
           the
           aged
           must
           Necessarily
           precede
           the
           Lords
           Supper
           ▪
           then
           this
           is
           not
           a
           converting
           Ordinance
           :
           
           But
           &c.
           ]
           The
           reason
           of
           the
           consequence
           is
           ,
           because
           true
           Repentance
           and
           faith
           are
           professed
           ,
           and
           Remission
           of
           sin
           sealed
           in
           Baptism
           .
           Mr.
           Blake
           denieth
           the
           consequence
           ,
           because
           all
           the
           Baptized
           are
           not
           Regenerate
           .
           Rep.
           But
           all
           the
           Adult
           Baptized
           according
           to
           Christs
           Institution
           are
           Regenerate
           :
           (
           of
           Infants
           it
           s
           yet
           under
           debate
           )
           And
           if
           any
           be
           not
           so
           ,
           it
           is
           they
           that
           erroneously
           seek
           that
           which
           they
           should
           not
           have
           sought
           .
        
         
           
           The
           last
           Argument
           there
           mentioned
           by
           Mr.
           Blake
           ,
           is
           from
           the
           Parable
           of
           the
           Prodigal
           ,
           who
           returned
           before
           he
           had
           the
           Robe
           ,
           Ring
           ,
           Shoos
           Fatted-calf
           ,
           &c.
           Mr.
           Blake
           answereth
           that
           [
           
             All
             Ordinances
             are
             to
             bring
             a
             Prodigal
             to
             such
             a
             returning
             posture
          
           ]
           which
           is
           a
           meer
           begging
           the
           question
           ,
           and
           not
           answering
           the
           Text
           ,
           which
           Interpreters
           usually
           thus
           expound
           .
        
         
           The
           next
           Argument
           is
           pag.
           245.
           recited
           [
           
             From
             the
             Directory
             ,
             where
             the
             Ignorant
             ,
          
           
           
             scandalous
             ,
             and
             prophane
             ,
             that
             live
             in
             any
             sin
             or
             offence
             against
             their
             conscience
             ,
             are
             warned
             not
             to
             presume
             to
             come
             nigh
             that
             holy
             table
             .
          
           He
           answers
           [
           
             it
             is
             meant
             of
             those
             that
             purposely
             resolve
             to
             hold
             their
             sin
             ;
             and
             doubtless
             that
             purpose
             standing
             ,
             here
             is
             no
             comfort
             to
             be
             put
             into
             their
             hands
             .
             As
          
           Mat.
           5.23
           ,
           24.
           
           
             Sacraments
             will
             not
             be
             accepted
             from
             that
             hand
             where
             malice
             is
             seated
             in
             the
             heart
             ,
             and
             implacably
             continued
             :
             but
             it
             follows
             n●t
             ,
             but
             that
             where
             the
             soul
             is
             startled
             and
             such
             resolutions
             for
             sin
             do
             not
             appear
             ,
             this
             may
             be
             a
             means
             ,
          
           &c.
           ]
           Repl.
           1.
           
           You
           add
           your
           own
           corrupting
           gloss
           to
           the
           Directory
           :
           They
           say
           [
           
             warn
             them
             to
             forbear
             that
             live
             in
             sin
             against
             conscience
             ,
          
           ]
           You
           add
           ,
           [
           
             the
             meaning
             is
             ,
             if
             they
             resolve
             to
             continue
             in
             it
             ,
          
           ]
           And
           I
           pray
           you
           why
           will
           you
           turn
           us
           to
           mens
           resolutions
           ,
           which
           is
           a
           secret
           of
           their
           hearts
           for
           a
           discovery
           of
           those
           whom
           we
           must
           refuse
           ?
        
         
         
           Is
           there
           the
           vilest
           Murtherer
           ,
           or
           Adulterer
           ,
           that
           is
           not
           purposed
           to
           leave
           it
           before
           he
           dies
           ?
           2.
           
           But
           what
           if
           he
           resolve
           not
           to
           continue
           it
           ?
           Is
           it
           not
           bad
           enough
           if
           he
           will
           
             not
             resolve
          
           to
           leave
           it
           ?
           Doubtles
           this
           shews
           Impenitency
           ,
           and
           the
           other
           can
           do
           no
           more
           .
           3
           But
           yet
           you
           have
           here
           destroyed
           all
           your
           Cause
           in
           a
           word
           .
           For
           you
           have
           here
           excluded
           all
           unregenerate
           men
           :
           for
           all
           the
           unregenerate
           are
           habitually
           resolved
           in
           most
           heinous
           sin
           ,
           and
           that
           against
           conscience
           .
           They
           all
           will
           confess
           that
           God
           is
           better
           then
           the
           world
           ,
           and
           yet
           they
           all
           esteem
           the
           world
           before
           God
           ,
           and
           love
           it
           better
           than
           God
           ;
           they
           are
           a
           habitually
           resolved
           to
           please
           their
           Flesh
           before
           God
           ,
           and
           look
           to
           their
           worldly
           felicity
           before
           his
           Glory
           .
           I
           have
           your
           consent
           therefore
           on
           this
           ground
           to
           conclude
           ,
           that
           [
           
             a
             Sacrament
             will
             not
             be
             accepted
             at
             their
             hands
             .
          
           ]
           4.
           
           But
           do
           you
           not
           contradict
           this
           ,
           when
           you
           add
           [
           
             yet
             if
             such
             Resolutions
             do
             not
             appear
          
           &c.
           ]
           What
           if
           they
           appear
           not
           ?
           I
           hats
           something
           to
           the
           Minister
           ,
           but
           that
           's
           nothing
           to
           prove
           Gods
           acceptance
           ,
           or
           the
           mans
           Title
           to
           claim
           the
           Sacrament
           .
           Should
           not
           secret
           sin
           deterr
           aswell
           as
           open
           ?
           God
           and
           himself
           know
           them
           ,
           though
           we
           do
           not
           .
        
         
           The
           18th
           Argument
           [
           Mr.
           Blake
           overpassing
           ,
           answers
           the
           19th
           which
           is
           ,
           
             It
             is
             not
             communicable
             to
             any
             but
             the
             penitent
          
           :
           
           
             therefore
             not
             a
             converting
             Ordinance
          
           ]
           or
           ,
           [
           
             That
             Ordinance
             that
             is
             not
             communicable
             to
             any
             but
             the
             penitent
             ,
             is
             not
             converting
             :
             But
             ,
             &c.
          
           Mr.
           Blake
           denieth
           the
           Major
           to
           be
           true
           ,
           unless
           limited
           ,
           and
           giveth
           an
           instance
           ;
           
             Reproof
             is
             for
             Conversion
             :
             yet
             not
             to
             all
             :
             all
             converting
             Ordinances
             are
             not
             promiscuously
             to
             be
             applyed
             to
             all
             .
          
           ]
           Repl.
           An
           unanswerable
           Argument
           ,
           and
           a
           meer
           impertinent
           Answer
           .
           Is
           it
           not
           a
           wonder
           how
           the
           Major
           could
           be
           denied
           ?
           without
           distinguishing
           of
           Penitence
           ,
           and
           saying
           that
           the
           Sacrament
           is
           communicable
           to
           the
           impenitent
           as
           to
           saving
           Repentance
           ,
           but
           not
           as
           to
           common
           Repentance
           ,
           and
           therefore
           may
           convert
           to
           saving
           Repentance
           .
           But
           he
           answer
           as
           if
           the
           Major
           had
           been
           this
           .
           [
           
             That
             Ord●nance
             which
             is
             for
             conversion
             ,
             is
             for
             all
          
           ]
           :
           when
           it
           's
           contrarily
           ,
           [
           
             That
             which
             is
             for
             the
             converted
             only
             is
             not
             to
             convert
          
           ]
           *
           So
           that
           Mr.
           Blake
           saith
           nothing
           at
           all
           to
           the
           Argument
           ,
           when
           he
           pretendeth
           to
           deny
           the
           Major
           ,
           which
           taken
           of
           sound
           Repentance
           is
           as
           undeniable
           as
           that
           [
           
             The
             Medicine
             that
             is
             only
             for
             the
             living
             ,
             is
             not
             to
             make
             the
             dead
             alive
          
           ]
           :
           so
           (
           
             the
             Ordinance
             
             which
             is
             only
             for
             the
             Penitents
             is
             not
             to
             convert
             men
             to
             repentance
             .
          
           ]
           To
           which
           he
           answers
           ,
           by
           saying
           that
           [
           
             Converting
             ordinances
             are
             not
             to
             be
             promiscuously
             applyed
             .
          
           ]
           What
           's
           that
           to
           the
           Major
           ,
           or
           Argument
           ?
           The
           Pope
           dwelleth
           not
           at
           Rome
           ,
           because
           the
           Turk
           dwelleth
           at
           Constantinople
           .
           So
           much
           for
           these
           Arguments
           and
           their
           Answers
           :
           the
           rest
           I
           shall
           pass
           over
           which
           Mr.
           Blake
           hath
           about
           Sacraments
           being
           converting
           Ordinances
           ;
           Only
           telling
           him
           ,
           that
           I
           confidently
           deny
           his
           great
           Assertion
           ,
           pag.
           241.
           [
           the
           
             unconverted
             have
             a
             fundamental
             proper
             right
             to
             the
             Lords
             Supper
          
           ]
           and
           yet
           do
           not
           find
           my self
           in
           any
           [
           
             inext●icable
             snares
          
           :
           ]
           nor
           will
           by
           difficulties
           be
           frighted
           to
           that
           opniion
           .
        
         
           I
           shall
           only
           here
           add
           in
           a
           word
           ,
           what
           I
           yeild
           about
           the
           Sacrament
           being
           a
           converting
           Ordina●ce
           ;
           viz.
           1.
           
           Some
           that
           have
           no
           Right
           to
           partake
           of
           it
           ,
           may
           possibly
           be
           converted
           by
           looking
           on
           and
           hearing
           the
           adjoined
           word
           .
           2.
           
           It
           s
           not
           impossible
           that
           he
           that
           sinfully
           and
           without
           title
           comes
           to
           receive
           it
           ,
           may
           occasionally
           receive
           good
           by
           it
           .
           There
           is
           that
           there
           declared
           that
           hath
           a
           tendency
           to
           do
           good
           .
           3.
           
           But
           whatever
           it
           may
           be
           a
           means
           of
           beyond
           Divine
           Appointment
           through
           his
           meer
           good
           pleasure
           ,
           yet
           it
           is
           not
           Appointed
           to
           be
           demanded
           or
           taken
           by
           any
           Impenitent
           unconverted
           man
           for
           his
           Conversion
           .
           4
           ,
           Yet
           if
           a
           Minister
           know
           them
           not
           to
           be
           impenitent
           ,
           but
           yet
           suspecteth
           it
           ,
           as
           he
           must
           give
           it
           them
           upon
           their
           profession
           ,
           so
           he
           may
           desire
           in
           the
           managing
           of
           the
           work
           ,
           that
           it
           may
           be
           converting
           to
           them
           if
           they
           are
           not
           converted
           ;
           that
           is
           ,
           that
           God
           will
           bring
           that
           truth
           to
           the
           heart
           which
           the
           signs
           represent
           to
           the
           eyes
           ;
           and
           make
           it
           an
           occasion
           of
           good
           to
           them
           that
           are
           out
           of
           their
           way
           in
           demanding
           it
           .
           5.
           
           Yet
           it
           is
           rather
           the
           Hearing
           and
           Seeing
           ,
           than
           the
           
             Taking
             ,
             Eating
          
           and
           Drinking
           ,
           that
           we
           may
           with
           any
           encouragement
           pray
           for
           this
           Blessing
           on
           .
           6.
           
           I
           never
           know
           or
           heard
           of
           any
           converted
           by
           the
           Receiving
           of
           the
           Sacrament
           :
           but
           divers
           I
           have
           know
           converted
           by
           the
           occasion
           of
           it
           .
           As
           some
           that
           (
           by
           other
           kind
           of
           Doctrine
           than
           Mr.
           Blakes
           )
           having
           been
           brought
           to
           apprehend
           the
           danger
           of
           unworthy
           receiving
           ,
           have
           been
           awakened
           so
           in
           their
           preparations
           for
           fear
           of
           eating
           damnation
           to
           themselves
           ,
           that
           it
           was
           a
           means
           of
           their
           conversion
           ;
           And
           some
           that
           by
           after-fears
           ,
           least
           then
           did
           eat
           unworthily
           ;
           And
           perhaps
           some
           by
           the
           serious
           
           speeches
           of
           the
           Minister
           in
           Prayer
           and
           Instruction
           before
           and
           after
           :
           but
           none
           by
           receiving
           it self
           .
        
         
           It
           is
           therefore
           little
           to
           his
           main
           purpose
           or
           cause
           ,
           that
           Mr.
           
             Blake
             sect
          
           .
           13.
           
           Prop.
           11.
           pag.
           200.
           attempts
           to
           prove
           that
           (
           
             the
             Lords
             Supper
             with
             the
             word
             as
             appendant
             to
             it
             ,
             may
             be
             serviceable
             to
             bring
             up
             those
             of
             Covenant-Interest
             to
             the
             terms
             and
             Propositions
             of
             the
             Covenant
             ,
             may
             serve
             to
             work
             a
             man
             of
             Profession
             of
             faith
             unto
             faith
             saving
             and
             Justifying
             :
             a
             man
             in
             the
             Name
             the
             Lord's
             ,
             to
             turn
             unfeignedly
             and
             sincerely
             to
             the
             Lord.
          
           )
           For
           x.
           his
           half
           Professor
           is
           not
           in
           the
           mutual
           Covenant
           (
           which
           its
           like
           he
           means
           by
           
             Covenant-Interest
             .
          
           )
           2.
           
           The
           distinction
           between
           a
           Nominal
           Christian
           and
           a
           
             Sincere
             ;
             a
             Profession
          
           of
           Justifying
           faith
           ,
           and
           
             that
             faith
          
           it self
           ,
           leavs
           out
           the
           persons
           that
           he
           hath
           to
           defend
           ;
           that
           is
           ,
           The
           Professors
           of
           another
           species
           of
           Faith.
           3.
           
           It
           s
           one
           thing
           to
           prove
           that
           the
           Sacrament
           may
           convert
           the
           unconverted
           ,
           that
           is
           ,
           that
           its
           possible
           ,
           and
           that
           it
           is
           a
           thing
           that
           eventually
           hath
           come
           to
           pass
           ;
           and
           another
           thing
           to
           prove
           ,
           that
           it
           is
           commanded
           to
           the
           unconverted
           or
           allowed
           them
           to
           be
           used
           to
           that
           end
           .
           The
           later
           is
           the
           thing
           that
           should
           be
           proved
           by
           him
           ,
           and
           not
           the
           former
           only
           .
        
         
           But
           because
           his
           Proposition
           is
           somewhat
           more
           bashfull
           than
           some
           of
           the
           Arguments
           brought
           as
           to
           prove
           it
           .
           (
           which
           have
           the
           face
           to
           look
           further
           )
           I
           shall
           briefly
           examine
           them
           .
        
         
           Pag.
           200.201
           .
           Argum.
           1.
           
           
           
             Men
             of
             that
             interest
          
           (
           saith
           he
           )
           
             that
             Baptism
             receiveth
             ,
             as
             the
             intention
             of
             the
             work
             in
             order
             to
             salvation
             ,
             these
             the
             Lords
             Supper
             serves
             to
             carry
             on
             by
             sanctification
             to
             salvation
             :
             But
             Baptism
             receives
             men
             of
             visible
             Profession
             only
             ,
          
           &c.
           ]
           Answ.
           1.
           
           I
           distinguish
           between
           the
           secret
           Intention
           of
           God
           
             de
             eventu
          
           when
           he
           Instituted
           his
           Ordinances
           .
           2.
           and
           the
           Appointed
           end
           or
           use
           of
           them
           ,
           and
           the
           Intention
           which
           he
           commandeth
           men
           .
           And
           as
           to
           the
           last
           ,
           I
           distinguish
           between
           the
           Appointed
           end
           and
           use
           of
           them
           as
           to
           the
           Minister
           and
           as
           to
           the
           Receiver
           :
           And
           so
           here
           are
           three
           distinct
           Questions
           before
           us
           .
           Quest.
           1.
           
           
             Whether
             God
             ,
             who
             appointed
             this
             Sacrament
             ,
             did
             intend
             that
             it
             should
          
           eventually
           
             be
             used
             to
             the
             Conversion
             of
             any
             souls
          
           ?
           To
           this
           I
           answer
           .
           No
           man
           can
           tell
           but
           by
           the
           Event
           .
           But
           I
           will
           not
           deny
           it
           ,
           that
           which
           a
           man
           sinfully
           doth
           ,
           may
           be
           the
           means
           of
           his
           Conversion
           .
           If
           a
           professed
           Pagan
           may
           be
           admitted
           to
           the
           Lords
           
           Supper
           ,
           no
           man
           can
           be
           sure
           that
           this
           (
           with
           the
           annexed
           word
           )
           may
           not
           be
           the
           occasion
           or
           means
           of
           his
           Conversion
           .
           The
           same
           I
           say
           of
           the
           Excommunicate
           :
           yet
           must
           we
           not
           therefore
           admit
           such
           .
           What
           God
           decreeth
           to
           do
           by
           his
           Ordinances
           ,
           is
           one
           thing
           ;
           and
           how
           and
           to
           what
           Ends
           
             we
             must
             use
             them
          
           ,
           is
           another
           .
        
         
           The
           second
           Question
           is
           ,
           
             Whether
             the
             Minister
             may
             or
             must
             deliver
             the
             Sacrament
             to
             the
             unconverted
             ,
             with
             this
             Intention
             that
             he
             may
             be
             converted
             by
             it
             ?
          
           To
           this
           I
           answer
           ,
           that
           the
           unconverted
           are
           of
           two
           sorts
           :
           1.
           
           Such
           as
           profess
           not
           to
           be
           converted
           ,
           or
           savingly
           to
           repent
           and
           believe
           ;
           and
           to
           these
           he
           may
           not
           Administer
           it
           at
           all
           ,
           and
           therefore
           not
           to
           such
           Ends.
           2
           Such
           as
           do
           profess
           saving
           faith
           and
           Repentance
           ;
           and
           to
           these
           he
           may
           administer
           it
           ,
           with
           this
           disjunctive
           end
           ;
           that
           if
           the
           person
           be
           truly
           converted
           ,
           it
           may
           confirm
           him
           ;
           if
           not
           ,
           that
           if
           God
           so
           please
           ,
           it
           may
           be
           a
           means
           of
           his
           Conversion
           .
        
         
           The
           third
           Question
           is
           ,
           
             Whether
             the
             unconverted
             may
             Demand
             and
             receive
             that
             Sacrament
             as
             a
             means
             of
             Conversion
             ?
          
           To
           which
           I
           answer
           flatly
           ,
           No
           :
           whether
           it
           be
           a
           saving
           Faith
           or
           another
           sort
           of
           faith
           which
           he
           Professeth
           ,
           if
           he
           have
           not
           saving
           Faith
           it self
           ,
           he
           may
           not
           Demand
           or
           Receive
           the
           Sacrament
           at
           all
           ,
           and
           therefore
           not
           to
           any
           such
           ends
           .
        
         
           Now
           to
           come
           closer
           to
           Mr.
           Blake's
           Argument
           ;
           1.
           
           I
           grant
           the
           Major
           ,
           (
           as
           far
           as
           through
           the
           Lanthorn
           of
           his
           dark
           ambiguous
           phrases
           I
           can
           discern
           the
           sense
           of
           it
           ,
           )
           viz
           that
           we
           may
           admit
           those
           to
           the
           Lords
           Supper
           ,
           that
           are
           justly
           admitted
           to
           Baptism
           ,
           if
           naturally
           capable
           ,
           and
           have
           not
           since
           given
           cause
           to
           suspend
           them
           .
           And
           here
           Mr.
           Blake
           shews
           ,
           that
           it
           is
           the
           lower
           species
           of
           Faith
           that
           entitles
           men
           (
           in
           his
           judgement
           )
           to
           the
           Lords
           Supper
           ,
           because
           he
           maintaineth
           that
           this
           lower
           species
           entitleth
           them
           to
           Baptism
           .
        
         
           His
           Minor
           I
           grant
           of
           the
           Professors
           of
           saving
           Faith
           ;
           and
           deny
           it
           of
           all
           others
           that
           Profess
           only
           another
           faith
           :
           nor
           hath
           he
           proved
           that
           such
           have
           a
           visible
           Interest
           ,
           or
           Profession
           ,
           it
           being
           not
           Christianity
           ,
           but
           only
           part
           of
           its
           essence
           ,
           which
           they
           Profess
           .
        
         
           His
           2.
           
           Argument
           is
           (
           
             It
             is
             the
             mind
             of
             God
             they
             be
             admitted
             :
             therefore
             to
             this
             end
             .
             ]
             Answ.
          
           1.
           
           It
           is
           not
           the
           mind
           of
           God
           that
           they
           
           should
           Demand
           and
           Receive
           it
           :
           therefore
           not
           to
           this
           end
           .
           2.
           
           It
           may
           not
           be
           the
           
             admitters
             principal
          
           end
           ,
           but
           a
           secondary
           ,
           only
           on
           supposition
           that
           the
           Receiver
           be
           not
           what
           he
           seems
           to
           be
           ,
           and
           so
           be
           not
           a
           lawful
           demander
           of
           it
           .
           3.
           
           It
           is
           not
           the
           will
           of
           God
           that
           your
           Professor
           of
           another
           kind
           of
           faith
           only
           be
           admitted
           .
        
         
           In
           the
           end
           he
           sums
           up
           his
           Argument
           thus
           [
           
             Ministers
             must
             give
             the
             Sacrament
             so
             as
             it
             may
             be
             to
             edification
             ,
             and
             not
             certainly
             to
             destruction
             :
             But
             they
             must
             give
             it
             to
             some
             not
             yet
             throughly
             sanctified
             :
             therefore
             some
             not
             throughly
             sanctified
             may
             receive
             it
             to
             edification
             ,
             and
             not
             to
             destruction
             .
          
           ]
           Answ.
           1.
           
           
             Plus
             est
             in
             conclusione
             ,
             quàm
             in
             praemissis
             .
          
           You
           should
           only
           have
           concluded
           ,
           [
           
             therefore
             Ministers
             may
             give
             it
          
           .
           &c.
           )
           and
           not
           [
           
             therefore
             some
             may
             Receive
             it
             .
             )
          
           For
           2.
           
           The
           word
           (
           certainly
           )
           which
           you
           put
           in
           the
           Major
           (
           and
           leave
           out
           in
           the
           conclusion
           )
           refers
           either
           to
           the
           Certainty
           of
           the
           Object
           .
           or
           Gods
           subjective
           Certainty
           :
           or
           the
           receivers
           subjective
           Certainty
           ;
           and
           in
           all
           these
           respects
           its
           false
           .
           For
           if
           God
           or
           the
           Receiver
           were
           certain
           that
           it
           would
           prove
           destructive
           ,
           yet
           the
           Minister
           may
           give
           it
           ,
           if
           demanded
           ;
           but
           not
           if
           he
           be
           certain
           of
           it
           himself
           .
           But
           3.
           
           No
           Minister
           is
           required
           to
           be
           certain
           of
           the
           Demanders
           state
           ,
           or
           whether
           the
           Sacrament
           will
           prove
           to
           his
           edification
           or
           destruction
           ,
           nor
           whether
           the
           person
           intend
           rightly
           in
           it
           ,
           but
           he
           is
           bound
           to
           give
           it
           to
           a
           Professor
           of
           saving
           Faith
           that
           Demandeth
           it
           ,
           and
           to
           intend
           his
           good
           in
           it
           ,
           which
           yet
           he
           cannot
           effect
           ,
           if
           the
           Receiver
           be
           unmeet
           .
        
         
           To
           the
           Minor
           I
           say
           ,
           its
           true
           :
           but
           not
           of
           those
           that
           profess
           not
           true
           sanctification
           .
           The
           conclusion
           as
           is
           said
           ,
           is
           aliene
           :
           For
           though
           there
           can
           be
           no
           Giving
           without
           Receiving
           ,
           yet
           may
           there
           be
           lawful
           Giving
           when
           it
           is
           
             unlawfully
             Demanded
          
           and
           Received
           :
           therefore
           from
           
             lawful
             giving
          
           upon
           an
           
             unlawful
             Demand
          
           ,
           to
           a
           
             lawful
             Receiving
          
           ,
           is
           no
           just
           consequence
           .
        
         
           
             Ad
             hominem
          
           ,
           I
           would
           frame
           the
           like
           Argument
           on
           Mr.
           Blake's
           principles
           thus
           [
           We
           must
           give
           the
           Sacrament
           to
           edification
           ,
           and
           not
           certainly
           to
           destruction
           .
           But
           we
           must
           give
           it
           to
           some
           that
           have
           not
           a
           Dogmatical
           faith
           :
           therefore
           some
           that
           have
           not
           a
           Dogmatical
           faith
           ,
           must
           receive
           it
           to
           edification
           ,
           &c.
           ]
           The
           Major
           is
           his
           own
           :
           The
           Minor
           he
           dare
           not
           deny
           on
           his
           grounds
           :
           for
           we
           must
           give
           it
           to
           men
           that
           Profess
           a
           Dogmatical
           faith
           ,
           
           whether
           they
           have
           it
           or
           not
           :
           or
           else
           we
           must
           give
           it
           to
           no
           man
           ,
           because
           we
           know
           not
           the
           heart
           .
           The
           conclusion
           therefore
           is
           unavoidable
           ,
           that
           according
           to
           Mr.
           Blake's
           Principles
           ,
           it
           is
           the
           end
           of
           the
           Lords
           Supper
           to
           convert
           Heathens
           to
           Christ
           by
           receiving
           it
           ,
           so
           they
           will
           but
           lye
           ,
           and
           say
           they
           are
           Christians
           first
           .
           I
           profess
           I
           see
           no
           way
           of
           Mr.
           Blake's
           avoiding
           this
           ,
           but
           by
           renouncing
           his
           dangerous
           Doctrine
           .
        
         
           The
           3.
           
           Argument
           is
           ,
           [
           
             The
             Law
             and
             the
             Gospel
             in
             their
             joynt
             strength
             may
             convert
             ,
          
           &c.
           
           
             But
             in
             the
             Lords
             Supper
             there
             is
             Law
             and
             Gospel
             ,
          
           &c.
           
             Ergo.
             ]
             Answ.
          
           1.
           
           What
           may
           possibly
           fall
           out
           is
           nothing
           to
           the
           Question
           of
           Lawful
           Demanding
           or
           Giving
           .
           2.
           
           There
           's
           neither
           Law
           nor
           Gospel
           in
           a
           wicked
           mans
           unjust
           Demand
           and
           Reception
           ,
           and
           Lying
           signal
           professing
           to
           take
           Christ
           when
           he
           doth
           not
           :
           but
           Law
           and
           Gospel
           is
           against
           it
           .
           3.
           
           The
           Law
           and
           Gospel
           which
           you
           mention
           as
           annexed
           to
           the
           reception
           are
           separable
           :
           and
           all
           you
           can
           thence
           prove
           ,
           is
           ,
           that
           a
           wicked
           man
           may
           be
           converted
           by
           seeing
           and
           hearing
           ,
           and
           therefore
           may
           see
           and
           hear
           :
           but
           that
           's
           nothing
           to
           receiving
           .
           4.
           
           Nor
           will
           it
           prove
           that
           he
           may
           see
           and
           hear
           ,
           because
           its
           possible
           he
           may
           be
           converted
           by
           it
           ,
           because
           the
           same
           Gospel
           is
           in
           its
           season
           with
           due
           application
           to
           himself
           to
           be
           preached
           to
           that
           end
           ;
           and
           Christ
           hath
           not
           appointed
           his
           beholding
           the
           Application
           to
           another
           to
           be
           the
           commanded
           means
           for
           such
           ends
           .
        
         
           The
           4.
           
           Argument
           is
           from
           the
           Heart
           breaking
           use
           of
           the
           Sacrament
           by
           aggravating
           sin
           ,
           &c.
           
           Where
           the
           London
           Ministers
           are
           cited
           ,
           
             &c.
             )
             Answ.
          
           The
           same
           answer
           as
           to
           the
           last
           may
           serve
           .
           And
           1.
           
           A
           wicked
           mans
           Demand
           and
           reception
           hath
           no
           humbling
           use
           ,
           (
           but
           as
           any
           Lye
           or
           other
           sin
           hath
           )
           though
           his
           Beholding
           may
           .
           2.
           
           It
           s
           an
           exalting
           use
           that
           this
           humbling
           use
           prepareth
           for
           ,
           to
           the
           Receiver
           :
           seeing
           therefore
           the
           wicked
           are
           uncapable
           at
           present
           of
           the
           exalting
           use
           ,
           they
           must
           have
           that
           humbling
           word
           delivered
           by
           it self
           which
           they
           are
           capable
           of
           ,
           and
           not
           conjunct
           with
           that
           which
           they
           are
           uncapable
           of
           .
           3.
           
           The
           London
           Ministers
           speak
           not
           of
           the
           first
           humiliation
           in
           the
           passage
           of
           the
           New
           Birth
           ,
           but
           of
           subsequential
           ,
           at
           least
           ,
           as
           to
           the
           first
           Intention
           of
           the
           work
           ;
           and
           if
           of
           conversion
           ,
           it
           is
           but
           upon
           supposition
           that
           unjust
           Demanders
           do
           intrude
           .
           4.
           
           By
           the
           like
           Argument
           from
           the
           signification
           of
           the
           signs
           connext
           with
           the
           word
           ,
           (
           which
           declare
           
           Christ
           crucified
           and
           risen
           again
           )
           you
           might
           prove
           as
           well
           that
           it
           is
           for
           converting
           heathens
           .
        
         
           The
           5
           Argument
           is
           [
           
             That
             which
             is
             annexed
             to
             the
             word
             to
             second
             it
             in
             that
             very
             thing
             which
             works
             the
             soul
             to
             conversion
             to
             God
             ,
             may
             bring
          
           &c.
           ]
           Answ.
           1.
           
           To
           the
           Major
           ,
           if
           it
           may
           convert
           ,
           it
           followeth
           not
           that
           it
           may
           be
           demanded
           to
           that
           end
           .
           2.
           
           To
           be
           added
           [
           
             in
             that
             very
             thing
          
           ]
           is
           not
           to
           be
           added
           [
           
             to
             that
             very
             use
          
           .
           ]
           For
           the
           same
           word
           which
           confirmeth
           doth
           convert
           ;
           but
           the
           Sacrament
           is
           not
           added
           to
           it
           for
           the
           converting
           use
           (
           as
           commanded
           )
           but
           for
           the
           confirming
           use
           .
           To
           the
           Minor
           I
           answer
           by
           denying
           it
           as
           to
           the
           end
           .
           The
           Sacrament
           is
           not
           annexed
           to
           that
           use
           or
           end
           ,
           though
           to
           that
           th●ng
           :
           because
           this
           is
           a
           use
           which
           the
           word
           hath
           without
           the
           Sacrament
           ,
           and
           the
           Sacrament
           added
           to
           the
           same
           word
           is
           added
           for
           higher
           in●eparable
           uses
           which
           the
           unconverted
           are
           uncapable
           of
           .
           It
           s
           added
           to
           be
           a
           professing
           sign
           on
           our
           part
           that
           we
           take
           Christ
           and
           Remission
           of
           sin
           by
           him
           ;
           and
           a
           seal
           applicatory
           on
           ●hrists
           part
           :
           And
           because
           the
           wicked
           are
           uncapable
           of
           these
           special
           uses
           ,
           they
           are
           uncapable
           of
           a
           lawful
           receiving
           of
           the
           Sacrament
           2.
           
           You
           may
           as
           well
           by
           this
           Argument
           too
           ,
           prove
           that
           it
           is
           for
           conversion
           of
           Infidels
           Jews
           ,
           Turks
           :
           For
           the
           Sacrament
           is
           annexed
           to
           the
           word
           in
           those
           very
           things
           that
           are
           for
           their
           conversion
           .
        
         
           The
           6.
           
           Argument
           is
           from
           experience
           :
           To
           which
           I
           answer
           ;
           All
           the
           experiences
           which
           Mr.
           Blake
           mentioneth
           ,
           are
           not
           only
           nothing
           for
           his
           cause
           ,
           but
           abundantly
           destructive
           to
           it
           .
           Many
           have
           been
           unwakened
           by
           fears
           of
           receiving
           unworthily
           to
           their
           condemnation
           ,
           as
           wicked
           men
           do
           :
           will
           it
           follow
           ,
           that
           therefore
           they
           may
           receive
           it
           who
           are
           wicked
           and
           unworthy
           ?
           or
           that
           there
           is
           no
           such
           danger
           to
           them
           if
           they
           do
           :
           Or
           rather
           that
           they
           should
           not
           receive
           while
           they
           are
           such
           ,
           and
           that
           there
           is
           danger
           if
           they
           do
           ;
           sure
           it
           is
           some
           danger
           that
           is
           the
           matter
           of
           their
           fear
           ,
           &
           some
           threatning
           which
           is
           the
           ground
           :
           if
           it
           be
           their
           du●y
           to
           receive
           it
           even
           while
           they
           know
           themselves
           to
           be
           wicked
           ,
           because
           it
           is
           an
           appointed
           means
           to
           their
           conversion
           ,
           what
           need
           they
           so
           to
           fear
           it
           ,
           unless
           they
           fear
           the
           means
           of
           their
           own
           good
           ?
           If
           they
           say
           ,
           it
           is
           the
           unworthy
           receiving
           which
           they
           fear
           ;
           It
           s
           true
           ,
           but
           that
           is
           to
           receive
           it
           in
           state
           of
           wickedness
           ,
           Impenitence
           and
           unbelief
           ,
           as
           all
           the
           unregenerate
           do
           :
           surely
           it
           is
           the
           wrath
           of
           
           God
           and
           eternal
           damnation
           which
           they
           fear
           ,
           therefore
           they
           fear
           least
           it
           should
           fix
           them
           in
           that
           state
           .
           But
           your
           worthy
           communicant
           is
           in
           state
           of
           damnation
           ,
           when
           only
           our
           unworthy
           communicant
           is
           such
           .
           Moreover
           will
           it
           follow
           ,
           that
           because
           other
           mens
           doctrine
           which
           are
           against
           you
           doth
           put
           men
           into
           these
           fears
           which
           occasion
           their
           conversion
           ,
           that
           therefore
           your
           doctrine
           which
           abateth
           such
           fears
           is
           sound
           ?
           2.
           
           Or
           will
           it
           follow
           that
           Receiving
           converteth
           ,
           because
           the
           fears
           of
           
             unworthy
             Receiving
          
           do
           convert
           or
           conduce
           thereto
           ?
           surely
           preparations
           and
           fears
           of
           unworthy
           Receiving
           are
           one
           thing
           ,
           and
           the
           wicked
           mans
           unworthy
           Receiving
           it self
           is
           another
           thing
           :
           The
           former
           may
           do
           much
           good
           ,
           when
           the
           later
           is
           like
           to
           do
           much
           hurt
           .
           The
           thing
           that
           such
           fear
           ,
           is
           ,
           least
           they
           should
           have
           no
           saving
           part
           in
           Christ
           ,
           or
           pardon
           ,
           or
           eternal
           life
           ,
           which
           you
           confess
           your
           pretended
           worthy
           Receiver
           hath
           not
           at
           all
           .
        
         
           The
           7.
           
           Argument
           is
           from
           the
           
             Confession
             of
             eminent
             Divines
             of
             an
             opposite
             judgement
             ,
             who
             will
             have
             all
             admitted
             present
             at
             the
             consecration
             ,
             to
             see
             the
             bread
             broken
             and
             divided
             .
             ]
             Ans
          
           1.
           
           Had
           you
           named
           those
           Divines
           ,
           you
           had
           been
           the
           more
           capable
           of
           an
           answer
           .
           I
           know
           some
           that
           have
           told
           men
           of
           your
           judgement
           ,
           that
           all
           their
           reasonings
           do
           prove
           no
           more
           than
           thus
           ,
           that
           the
           seeing
           and
           hearing
           ,
           and
           not
           the
           taking
           may
           be
           fit
           to
           convert
           .
           ]
           But
           I
           never
           knew
           any
           that
           said
           they
           [
           
             will
             have
             all
             admitted
             present
             to
             see
          
           &c.
           ]
           2.
           
           But
           what
           if
           they
           had
           or
           did
           say
           so
           ?
           What
           's
           your
           consequence
           .
           How
           prove
           you
           that
           therefore
           they
           should
           be
           admitted
           to
           receive
           ?
           or
           that
           receiving
           is
           a
           means
           ordained
           and
           enjoyned
           for
           conversion
           ,
           
           because
           seeing
           and
           hearing
           is
           ?
           so
           much
           for
           that
           Argument
           .
        
         
           My
           12.
           
           Argument
           is
           from
           Mat
           22.12
           .
           [
           
             Friend
             ,
             how
             camest
             thou
             in
             hither
             not
             having
             on
             a
             wedding
             garment
             ,
             and
             he
             was
             speechless
             .
          
           ]
           To
           [
           
             come
             in
             hither
          
           ]
           is
           [
           To
           
             come
             into
             the
             Church
             of
             Christ.
          
           ]
           By
           the
           
             wedding
             garment
          
           is
           undoubtedly
           meant
           ,
           sincerity
           of
           true
           faith
           and
           repentance
           ;
           so
           that
           I
           may
           hence
           argue
           ;
           If
           God
           will
           accuse
           and
           condemn
           men
           for
           coming
           into
           his
           Church
           or
           the
           communion
           of
           Saints
           ,
           without
           sincere
           faith
           and
           repentance
           ,
           then
           it
           is
           not
           the
           appointed
           use
           of
           Baptism
           to
           initiate
           those
           that
           profess
           not
           sincere
           faith
           and
           repentance
           .
           But
           the
           former
           is
           plain
           in
           the
           text
           ;
           Ergo
           ,
           &c.
           
        
         
         
           The
           13th
           .
           Argument
           is
           this
           :
           We
           must
           Baptize
           none
           at
           age
           that
           profess
           not
           themselves
           Christians
           ;
           (
           nor
           any
           Infants
           but
           on
           such
           a
           Profession
           of
           the
           Parents
           or
           Pro-parents
           )
           but
           they
           that
           profess
           only
           a
           species
           of
           faith
           short
           of
           Justifying
           faith
           ,
           profess
           not
           themselves
           Christians
           .
           Ergo.
           &c.
           
        
         
           The
           Major
           is
           certain
           ;
           because
           it
           is
           the
           use
           of
           Baptism
           to
           be
           our
           solemn
           
             Listing
             sign
          
           into
           Christs
           Army
           ;
           our
           Initiating
           sign
           ,
           and
           the
           solemnization
           of
           our
           Marriage
           to
           Christ
           ,
           and
           Professing
           sign
           that
           we
           are
           Christians
           ,
           and
           we
           do
           in
           it
           dedicate
           and
           deliver
           up
           our selves
           to
           him
           in
           this
           relation
           as
           his
           own
           .
           So
           that
           in
           Baptism
           we
           do
           not
           only
           promise
           to
           be
           Christians
           ,
           but
           profess
           that
           we
           are
           so
           already
           in
           heart
           ,
           and
           now
           would
           be
           solemnly
           admitted
           among
           the
           number
           of
           Christians
           .
        
         
           The
           Minor
           I
           prove
           thus
           :
           1.
           
           No
           man
           is
           truly
           a
           Christian
           that
           is
           not
           truly
           a
           Disciple
           of
           Christ
           (
           that
           's
           plain
           ,
           Acts
           11.26
           .
           )
           No
           man
           is
           truly
           a
           Disciple
           of
           Christ
           that
           doth
           not
           profess
           a
           saving
           Faith
           and
           Repentance
           (
           save
           the
           children
           of
           such
           )
           :
           therefore
           no
           man
           that
           doth
           not
           so
           profess
           is
           truly
           a
           Christian.
           The
           Minor
           I
           prove
           thus
           .
           No
           man
           is
           truly
           a
           Disciple
           of
           Christ
           that
           doth
           not
           profess
           to
           forsake
           all
           contrary
           Masters
           or
           Teachers
           ,
           and
           to
           take
           Christ
           for
           his
           chief
           Teacher
           ,
           consenting
           to
           learn
           of
           him
           the
           way
           to
           salvation
           .
           But
           no
           man
           maketh
           this
           Profession
           that
           professeth
           not
           saving
           Faith
           and
           Repentance
           :
           therefore
           no
           man
           that
           professeth
           not
           saving
           Faith
           and
           Repentance
           is
           truly
           a
           Disciple
           of
           Christ.
           The
           Major
           is
           evident
           ,
           in
           the
           nature
           of
           the
           Relation
           .
           The
           Minor
           is
           as
           evident
           ,
           in
           that
           it
           is
           an
           Act
           of
           saving
           Faith
           and
           Repentance
           ,
           to
           forsake
           other
           Teachers
           ,
           and
           take
           Christ
           for
           our
           sole
           or
           chief
           Teacher
           in
           order
           to
           salvation
           .
        
         
           2.
           
           No
           man
           is
           truely
           a
           Christian
           that
           professeth
           not
           to
           take
           Christ
           for
           his
           Lord
           and
           King
           ,
           forsaking
           his
           Enemies
           :
           but
           no
           man
           doth
           this
           but
           the
           Professors
           of
           a
           saving
           faith
           :
           Ergo.
           &c.
           
        
         
           3.
           
           No
           man
           is
           a
           true
           Christian
           that
           professeth
           not
           to
           Take
           Christ
           for
           his
           Redeemer
           ,
           who
           hath
           made
           propitiation
           for
           sin
           by
           his
           Blood
           ,
           and
           to
           esteem
           his
           blood
           as
           the
           ransom
           for
           sinners
           ,
           and
           to
           trust
           therein
           :
           But
           none
           do
           this
           but
           the
           Professors
           of
           saving
           Faith
           :
           therefore
           none
           else
           are
           Christians
           .
        
         
         
           The
           Major
           of
           all
           these
           three
           Arguments
           is
           further
           proved
           ,
           thus
           :
           No
           man
           is
           professedly
           a
           Christian
           that
           professeth
           not
           to
           Accept
           of
           Christ
           as
           Christ
           (
           or
           to
           believe
           in
           Christ
           as
           Christ
           )
           But
           no
           man
           doth
           profess
           to
           take
           Christ
           as
           Christ
           that
           professeth
           not
           to
           take
           or
           accept
           him
           as
           a
           Priest
           ,
           Teacher
           and
           King
           :
           Ergo.
           &c.
           
        
         
           The
           Major
           is
           plain
           in
           it self
           ,
           The
           Minor
           is
           as
           plain
           ,
           it
           being
           essential
           to
           Christ
           to
           be
           the
           Priest
           ,
           Prophet
           and
           King.
           And
           from
           these
           essentials
           related
           to
           us
           and
           accepted
           by
           us
           ,
           doth
           our
           own
           denomination
           of
           Christians
           arise
           .
           And
           that
           a
           bare
           Assent
           without
           Acceptance
           doth
           not
           make
           any
           one
           a
           Christian
           ,
           is
           past
           doubt
           ,
           and
           shall
           be
           further
           spoke
           to
           anon
           .
           If
           Baptism
           then
           be
           commonly
           called
           our
           Christening
           and
           so
           be
           our
           entrance
           solemnly
           into
           the
           Christian
           state
           ,
           then
           it
           is
           not
           to
           be
           given
           to
           them
           that
           are
           not
           Christians
           so
           much
           as
           by
           Profession
           :
           but
           that
           Mr.
           Blake's
           Professor
           of
           another
           species
           of
           Faith
           is
           no
           Christian
           so
           much
           as
           by
           Profession
           ,
           I
           doubt
           not
           is
           here
           proved
           .
        
         
           And
           furthermore
           ,
           If
           a
           Faith
           defective
           in
           the
           Assenting
           part
           ,
           about
           the
           Essentials
           of
           its
           Object
           ,
           serve
           not
           to
           denominate
           a
           man
           justly
           a
           Christian
           ;
           then
           a
           faith
           defective
           in
           the
           Consenting
           or
           Accepting
           part
           about
           the
           Essentials
           of
           the
           Object
           ,
           serveth
           not
           to
           denominate
           a
           man
           a
           Christian
           :
           But
           the
           Antecedent
           is
           true
           :
           therefore
           so
           is
           the
           Consequent
           .
           By
           [
           Defective
           ]
           I
           mean
           not
           only
           in
           the
           matter
           of
           perfection
           of
           degree
           ,
           but
           that
           wanteth
           the
           very
           Act
           it self
           .
        
         
           The
           Antecedent
           is
           proved
           ,
           because
           else
           the
           Turks
           are
           Christians
           ;
           because
           they
           believe
           so
           many
           and
           great
           things
           of
           Christ
           ;
           and
           else
           a
           man
           might
           be
           a
           Christian
           that
           denyed
           Christs
           death
           ,
           or
           resurrection
           ,
           or
           other
           Essentials
           of
           Christianity
           .
        
         
           The
           Consequence
           is
           good
           :
           For
           Christianity
           is
           as
           truly
           and
           necessarily
           in
           the
           will
           as
           in
           the
           understanding
           ;
           consent
           is
           as
           essential
           an
           Act
           of
           covenanting
           as
           any
           .
           So
           that
           I
           may
           conclude
           ,
           that
           as
           he
           is
           no
           Christian
           that
           professeth
           not
           to
           believe
           that
           Christ
           is
           the
           Priest
           ,
           Prophet
           and
           King
           ;
           so
           he
           is
           no
           Christian
           that
           professeth
           not
           to
           consent
           and
           accept
           him
           for
           his
           Priest
           ,
           Prophet
           and
           King
           :
           But
           so
           doth
           not
           Mr.
           Blake's
           Professor
           of
           another
           faith
           :
           therefore
           he
           is
           no
           Christian
           ,
           nor
           to
           be
           baptized
           .
        
         
         
           The
           14
           th
           .
           Argument
           is
           this
           :
           If
           we
           must
           baptize
           men
           that
           profess
           not
           saving
           faith
           and
           repentance
           ,
           then
           is
           it
           no
           aggravation
           of
           such
           mens
           sins
           ,
           that
           they
           either
           plaid
           the
           hypocrites
           in
           such
           Professions
           ,
           or
           fell
           from
           them
           ,
           or
           walkt
           contrary
           to
           them
           .
           (
           For
           no
           man
           can
           walk
           contrary
           to
           a
           Profession
           which
           was
           never
           made
           :
           )
           But
           the
           Consequent
           is
           false
           ,
           therefore
           so
           is
           the
           Antecedent
           .
        
         
           Our
           Divines
           ordinarily
           charge
           wicked
           men
           with
           contradicting
           of
           Profession
           which
           they
           made
           with
           God
           ,
           either
           in
           Baptism
           or
           the
           Lords
           Supper
           .
           And
           they
           expound
           many
           places
           of
           Scripture
           which
           the
           Arminians
           take
           as
           favouring
           their
           Cause
           ,
           to
           be
           meant
           according
           to
           the
           Profession
           of
           wicked
           men
           .
           Now
           it
           seems
           to
           me
           ,
           that
           Mr.
           Blake
           by
           his
           Doctrine
           doth
           undertake
           to
           justifie
           all
           these
           wicked
           men
           ,
           from
           this
           aggravation
           of
           their
           sin
           ,
           and
           to
           take
           them
           off
           from
           repentance
           and
           humiliation
           for
           it
           :
           For
           if
           they
           made
           no
           such
           Profession
           in
           baptism
           (
           if
           at
           age
           )
           or
           in
           the
           Lords
           Supper
           ,
           then
           it
           can
           be
           no
           aggravation
           of
           their
           sin
           that
           they
           walk
           contrary
           to
           it
           :
           But
           I
           dare
           not
           undertake
           to
           secure
           them
           from
           the
           punishment
           .
        
         
           Argum.
           15.
           
           If
           all
           (
           at
           age
           )
           that
           are
           baptized
           (
           and
           all
           that
           receive
           the
           Lords
           Supper
           )
           must
           engage
           themselves
           to
           believe
           presently
           (
           in
           the
           next
           instant
           )
           yea
           or
           at
           any
           time
           hereafter
           ,
           with
           a
           saving
           faith
           ,
           then
           must
           they
           Profess
           at
           present
           a
           saving
           faith
           .
           Or
           ,
           if
           we
           must
           baptize
           none
           that
           will
           not
           engage
           to
           believe
           savingly
           ,
           then
           must
           we
           baptize
           none
           that
           will
           not
           Profess
           a
           saving
           faith
           .
           But
           the
           Antecedent
           is
           true
           :
           therefore
           so
           is
           the
           Consequent
           .
        
         
           The
           Antecedent
           is
           Mr.
           Blake's
           Doctrine
           ,
           who
           affirmeth
           that
           it
           is
           not
           necessary
           that
           they
           that
           come
           to
           baptism
           or
           the
           Lords
           Supper
           ,
           do
           Profess
           a
           present
           saving
           faith
           ,
           but
           its
           sufficient
           that
           they
           engage
           themselves
           to
           believe
           by
           such
           a
           faith
           .
           The
           Consequence
           is
           proved
           thus
           .
        
         
           1.
           
           It
           is
           not
           the
           Beginning
           of
           saving
           faith
           which
           we
           are
           to
           engage
           our selves
           to
           in
           the
           Sacraments
           ,
           but
           the
           Continuance
           :
           therefore
           the
           Beginning
           is
           presupposed
           in
           that
           Engagement
           :
           and
           so
           we
           must
           no
           more
           baptize
           without
           a
           Profession
           of
           
             Faith
             in
             present
          
           ,
           than
           without
           an
           Engagement
           to
           believe
           hereafter
           .
           The
           Antecedent
           is
           proved
           thus
           :
           There
           is
           no
           one
           word
           in
           Scripture
           ,
           
           either
           of
           Precept
           or
           example
           ,
           where
           any
           person
           in
           baptism
           or
           the
           Lords
           Supper
           doth
           engage
           ,
           or
           is
           required
           to
           engage
           ▪
           to
           begin
           to
           believe
           with
           a
           saving
           faith
           ,
           or
           to
           believe
           with
           a
           faith
           which
           at
           the
           present
           he
           hath
           not
           :
           Shew
           but
           one
           word
           of
           Scripture
           to
           prove
           this
           ,
           if
           you
           can
           ;
           if
           you
           cannot
           ,
           I
           may
           conclude
           that
           therefore
           we
           must
           not
           require
           that
           which
           we
           have
           no
           Scripture
           ground
           to
           require
           .
        
         
           2.
           
           This
           Engagement
           to
           believe
           savingly
           ,
           is
           either
           for
           a
           remote
           distant
           time
           ,
           or
           for
           the
           next
           instant
           :
           ●ut
           no
           unbeliever
           (
           as
           to
           that
           faith
           )
           is
           called
           to
           promise
           in
           Baptism
           such
           a
           saving
           faith
           ,
           either
           at
           a
           distant
           time
           ,
           or
           the
           next
           instant
           :
           therefore
           not
           at
           all
           .
        
         
           1.
           
           
             Not
             at
             a
             distant
             time
          
           :
           For
           first
           ,
           that
           were
           to
           resolve
           to
           serve
           the
           Devil
           ,
           and
           be
           an
           unbeliever
           till
           that
           time
           .
           2.
           
           And
           no
           man
           is
           sure
           to
           live
           any
           longer
           time
           .
        
         
           2.
           
           
             Not
             at
             the
             next
             instant
          
           :
           For
           first
           ,
           that
           instant
           cometh
           as
           soon
           as
           the
           word
           of
           Promise
           is
           out
           of
           his
           mouth
           ,
           even
           before
           Baptism
           ;
           and
           therefore
           by
           that
           Rule
           he
           must
           believe
           savingly
           before
           .
           2.
           
           We
           may
           as
           well
           stay
           one
           minute
           or
           instant
           to
           see
           whether
           he
           will
           perform
           his
           Promise
           ,
           as
           to
           baptize
           him
           upon
           that
           bare
           Promise
           of
           believing
           the
           next
           minute
           .
           3.
           
           It
           is
           a
           ridiculous
           unreasonable
           conceit
           ,
           that
           any
           man
           should
           say
           ,
           [
           I
           believe
           not
           savingly
           yet
           ,
           but
           within
           a
           minute
           of
           an
           hour
           I
           will
           ;
           ]
           and
           that
           this
           should
           be
           required
           in
           baptism
           and
           the
           Lords
           Supper
           .
        
         
           3.
           
           God
           makes
           it
           not
           the
           condition
           or
           qualification
           of
           them
           that
           are
           to
           be
           admitted
           to
           Baptism
           or
           the
           Lords
           Supper
           ,
           that
           they
           should
           Promise
           to
           do
           that
           which
           they
           have
           no
           Moral
           Power
           to
           do
           ,
           (
           I
           mean
           ,
           such
           as
           the
           seed
           or
           habit
           of
           Grace
           containeth
           ,
           as
           to
           the
           act
           :
           )
           But
           the
           unregenerate
           have
           no
           Moral
           Power
           to
           believe
           with
           a
           saving
           faith
           :
           Ergo
           ,
           &c.
           
        
         
           The
           Major
           is
           proved
           thus
           :
           1.
           
           To
           promise
           to
           believe
           savingly
           ,
           is
           to
           Profess
           that
           they
           are
           truly
           willing
           to
           believe
           savingly
           ;
           but
           no
           wicked
           men
           are
           truly
           willing
           so
           to
           believe
           :
           therefore
           they
           are
           not
           called
           to
           promise
           it
           ;
           for
           that
           were
           to
           be
           called
           to
           profess
           an
           untruth
           ,
           and
           so
           to
           lye
           ;
           Unless
           as
           they
           are
           called
           to
           be
           really
           willing
           and
           promise
           both
           ;
           and
           that
           is
           but
           to
           be
           sincerely
           faithful
           and
           to
           promise
           to
           continue
           so
           .
           2.
           
           It
           is
           not
           found
           
           any
           where
           in
           Scripture
           that
           I
           know
           of
           ,
           that
           God
           doth
           call
           any
           wicked
           man
           to
           promise
           to
           be
           a
           godly
           man
           or
           true
           believer
           before
           he
           is
           so
           ;
           but
           only
           commandeth
           him
           
             to
             be
             so
          
           .
           And
           if
           God
           never
           call
           such
           men
           to
           such
           a
           promise
           at
           all
           ,
           then
           is
           it
           not
           the
           condition
           or
           qualification
           of
           persons
           to
           be
           admitted
           to
           the
           Sacraments
           .
           (
           We
           still
           speak
           of
           the
           aged
           .
           )
        
         
           The
           Minor
           is
           proved
           from
           many
           Scriptures
           ,
           and
           is
           the
           common
           Doctrine
           of
           all
           Antipelagians
           ,
           at
           least
           ;
           
             We
             are
             dead
             in
             trespasses
             and
             sins
          
           :
           and
           must
           we
           baptize
           and
           give
           the
           Lords
           Supper
           to
           such
           dead
           men
           upon
           a
           Promise
           that
           they
           will
           be
           alive
           ?
           
             Out
             of
             Christ
             we
             can
             do
             nothing
             :
             Without
             faith
             it
             is
             impossible
             to
             please
             God.
             It
             is
             God
             that
             giveth
             to
             will
             and
             to
             do
             of
             his
             good
             pleasure
             .
          
           And
           no
           wicked
           man
           can
           tell
           whether
           God
           will
           give
           him
           the
           grace
           of
           saving
           faith
           :
           therefore
           he
           cannot
           promise
           to
           have
           it
           .
           But
           I
           shall
           speak
           more
           to
           this
           under
           the
           last
           Argument
           .
        
         
           Argum.
           16.
           
           If
           there
           can
           be
           no
           example
           given
           in
           Scripture
           of
           any
           one
           that
           was
           baptized
           without
           the
           Profession
           of
           a
           saving
           faith
           ,
           nor
           any
           Precept
           for
           so
           doing
           ,
           then
           must
           not
           we
           baptize
           any
           without
           it
           .
           But
           the
           Antecedent
           is
           true
           :
           therefore
           so
           is
           the
           Consequent
           .
        
         
           What
           is
           pretended
           this
           way
           we
           shall
           examine
           anon
           among
           the
           Objections
           .
           In
           the
           mean
           time
           let
           us
           review
           the
           Scripture
           examples
           of
           Baptism
           ,
           which
           might
           afford
           us
           so
           many
           several
           Arguments
           ,
           but
           that
           I
           shall
           put
           them
           together
           for
           brevity
           .
           1.
           
           I
           have
           already
           shewed
           that
           John
           required
           the
           Profession
           of
           true
           Repentance
           ,
           and
           that
           his
           Baptism
           was
           for
           Remission
           of
           sin
           .
           2.
           
           When
           Christ
           layeth
           down
           ,
           in
           the
           Apostolical
           Commission
           ,
           the
           Nature
           and
           Order
           of
           his
           Apostles
           work
           ,
           it
           is
           first
           
             to
             make
             Disciples
          
           ,
           and
           
             then
             to
             Baptize
             them
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
          
           ;
           And
           as
           it
           is
           
             a
             making
             D●sciples
          
           ,
           which
           is
           first
           expressed
           in
           Matthew
           ,
           so
           Mark
           expoundeth
           who
           these
           Disciples
           are
           (
           as
           to
           the
           aged
           )
           by
           pu●ting
           Believing
           before
           Baptism
           :
           and
           that
           we
           may
           know
           that
           it
           is
           Justifying
           faith
           that
           he
           meaneth
           ,
           he
           annexeth
           first
           Baptism
           ,
           and
           then
           the
           Promise
           of
           salvation
           ,
           Matth.
           28.19
           .
           Mar.
           16.16
           .
           [
           
             He
             that
             believeth
             and
             is
             baptized
             ,
             shall
             be
             saved
             .
          
           ]
           This
           is
           not
           like
           some
           occasional
           Historical
           mention
           of
           Baptism
           ,
           but
           it
           s
           the
           very
           Commission
           of
           Christ
           
           to
           his
           Apostles
           for
           Preaching
           and
           Baptism
           ,
           and
           purposely
           expresseth
           their
           several
           works
           in
           their
           several
           places
           and
           Order
           .
           Their
           first
           task
           is
           by
           teaching
           to
           make
           Disciples
           ,
           which
           are
           by
           Mark
           called
           Believers
           .
           The
           second
           work
           is
           to
           Baptize
           them
           ,
           whereto
           is
           annexed
           the
           Promise
           of
           their
           Salvation
           .
           The
           third
           work
           is
           to
           teach
           them
           all
           other
           things
           which
           are
           afterward
           to
           be
           learnt
           in
           the
           School
           of
           Christ.
           To
           contemn
           this
           Order
           ,
           is
           to
           renounce
           all
           Rules
           of
           Order
           .
           For
           where
           can
           we
           expect
           to
           find
           it
           ,
           if
           not
           here
           ?
           I
           profess
           my
           conscience
           is
           fully
           satisfied
           from
           this
           Text
           ,
           that
           it
           is
           
             one
             sort
             of
             faith
          
           ,
           even
           saving
           ,
           that
           must
           go
           before
           Baptism
           ,
           and
           the
           Profession
           whereof
           the
           Minister
           must
           expect
           .
           Of
           which
           see
           what
           is
           before
           cited
           out
           of
           Calvin
           and
           Piscator
           .
        
         
           That
           it
           was
           saving
           faith
           that
           was
           required
           of
           the
           Jews
           ,
           and
           professed
           by
           them
           ,
           Acts
           2.38
           ,
           41
           ,
           42.
           is
           shewed
           already
           ,
           and
           is
           plain
           in
           the
           Text.
           
        
         
           Acts
           8.
           
           The
           Samaritans
           
             believed
             ,
             and
             had
             great
             joy
             ,
             and
             were
             baptized
             into
             the
             name
             of
             Jesus
             Christ
          
           ver
           .
           8
           ,
           12.
           
           Whereby
           it
           appeareth
           that
           it
           was
           both
           the
           understanding
           and
           will
           that
           were
           changed
           ,
           and
           that
           it
           was
           not
           a
           meer
           Dogmatical
           faith
           :
           and
           that
           they
           had
           the
           Profession
           of
           a
           saving
           faith
           (
           even
           Simon
           himself
           )
           we
           shall
           shew
           anon
           when
           we
           answer
           their
           objections
           .
        
         
           Acts
           8.37
           .
           The
           condition
           on
           which
           the
           Eunuch
           must
           be
           baptized
           was
           [
           
             if
             he
             believe
             with
             all
             his
             heart
          
           ;
           ]
           which
           he
           Professed
           to
           do
           ;
           and
           that
           was
           the
           Evidence
           that
           Philip
           did
           expect
           .
        
         
           Paul
           was
           baptized
           after
           true
           conversion
           ,
           Act.
           9.18
           .
        
         
           
             The
             Holy
             Ghost
             fell
             on
             the
             Gentiles
             ,
          
           Acts
           10.44
           .
           before
           they
           were
           baptized
           ,
           and
           
             they
             magnified
             God.
          
           And
           this
           Holy
           Ghost
           was
           the
           
             like
             gift
             as
             was
             given
             to
             the
             Apostles
             who
             believed
             on
             the
             Lord
             Iesus
             ,
          
           and
           it
           was
           accompanied
           with
           Repentance
           unto
           life
           ,
           Act.
           11.17
           ,
           18.
           
        
         
           Acts
           16.14.15
           .
           
             Lydia's
             heart
             was
             opened
             before
             she
             was
             baptized
             ,
             and
             she
             was
             one
             that
             the
             Apostles
             [
             judged
             faithful
             to
             the
             Lord
          
           ]
           and
           offered
           to
           them
           the
           evidence
           of
           her
           faith
           .
        
         
           Acts
           16.30
           ,
           31
           ,
           33
           ,
           34.
           
           The
           example
           of
           the
           Jaylor
           is
           very
           full
           to
           the
           resolution
           of
           the
           question
           in
           hand
           .
           He
           first
           asketh
           
             what
             he
             should
             do
             to
             be
             saved
             .
          
           The
           Apostle
           answereth
           him
           ,
           [
           
             believe
             
             in
             the
             Lord
             Jesus
             ,
             and
             thou
             shalt
             be
             saved
             and
             thy
             house
          
           :
           ]
           so
           that
           it
           was
           a
           saving
           faith
           that
           here
           is
           mentioned
           :
           
             He
             rejoyced
             and
             believed
             with
             all
             his
             house
             ,
             and
             was
             baptized
             that
             same
             hour
             of
             the
             night
             or
             straight
             way
             .
          
           It
           is
           here
           evident
           that
           he
           professed
           the
           same
           faith
           which
           Paul
           required
           ,
           or
           else
           the
           equivocation
           would
           make
           the
           text
           not
           intelligible
           .
           And
           that
           which
           was
           required
           was
           a
           saving
           faith
           .
        
         
           Acts
           18
           8.
           
           [
           Crispus
           
             the
             chief
             ruler
             of
             the
             Synagouge
             ,
             believed
             on
             the
             Lord
             with
             all
             his
             house
             ,
             and
             many
             of
             the
             Corinthians
             hearing
             ,
             believed
             and
             were
             baptized
             .
          
           ]
           Here
           we
           have
           two
           proofs
           that
           it
           is
           saving
           faith
           that
           is
           mentioned
           .
           One
           ,
           in
           that
           it
           is
           called
           [
           
             a
             believing
             on
             the
             Lord
          
           ,
           ]
           which
           expresseth
           saving
           faith
           .
           Another
           ,
           in
           that
           it
           is
           the
           faith
           which
           related
           to
           the
           doctrine
           preached
           to
           them
           ,
           as
           is
           expressed
           in
           the
           word
           [
           Hearing
           ]
           that
           which
           they
           heard
           they
           believed
           :
           but
           they
           heard
           the
           promise
           as
           well
           as
           the
           History
           of
           the
           Gospel
           ;
           and
           they
           heard
           of
           the
           Goodness
           as
           well
           as
           the
           Truth
           ;
           and
           they
           heard
           Christ
           offered
           to
           them
           as
           their
           only
           Saviour
           ;
           for
           Paul
           never
           preached
           Christ
           but
           in
           this
           manner
           ,
           and
           to
           these
           ends
           ,
           even
           as
           might
           tend
           to
           their
           Justification
           ,
           and
           Salvation
           ;
           and
           it
           was
           a
           saving
           faith
           that
           he
           still
           exhorted
           men
           to
           .
        
         
           Those
           in
           Acts
           19.5
           .
           were
           baptized
           as
           [
           
             Believers
             in
             Jesus
             Christ
          
           ]
           which
           is
           saving
           faith
           ;
           whether
           it
           were
           by
           John's
           Baptism
           ,
           or
           by
           Paul
           ,
           or
           others
           ,
           I
           now
           enquire
           not
           .
        
         
           And
           what
           all
           the
           Churches
           were
           supposed
           to
           be
           to
           whom
           the
           Apostles
           wrote
           ,
           I
           have
           shewed
           before
           .
           In
           a
           word
           ,
           I
           know
           of
           no
           one
           word
           in
           Scripture
           that
           giveth
           us
           the
           least
           intimation
           that
           ever
           man
           was
           baptized
           without
           the
           Profession
           of
           a
           saving
           faith
           ,
           or
           that
           giveth
           the
           least
           encouragement
           to
           baptize
           any
           upon
           another
           faith
           .
        
         
           But
           before
           we
           proceed
           ,
           Mr.
           Blake's
           exceptions
           against
           some
           of
           these
           ●rguments
           from
           the
           forecited
           texts
           must
           come
           under
           consideration
           ,
           how
           little
           soever
           they
           deserve
           it
           ,
           pag.
           166.
           
        
         
           To
           what
           I
           said
           from
           Mat.
           28.29
           .
           
           [
           
             I
             am
             very
             sory
             to
             hear
             the
             constitution
             of
             visible
             Churches
             to
             suffer
             the
             brand
             of
             making
             of
             counterfeit
             and
             half
             Christians
             ]
             Answ.
          
           For
           all
           that
           I
           will
           not
           be
           moved
           with
           pity
           to
           err
           because
           you
           are
           sorry
           to
           hear
           the
           truth
           .
           1.
           
           Church
           constitutions
           
             make
             not
          
           Christians
           ,
           of
           one
           sort
           or
           other
           
           but
           contain
           them
           when
           made
           .
           2.
           
           And
           my
           arguing
           was
           to
           prove
           that
           every
           faithful
           Pastor
           must
           intend
           the
           making
           of
           sincere
           Christians
           ,
           and
           not
           only
           counterfeit
           or
           half-Christians
           .
           This
           is
           a
           truth
           that
           so
           good
           a
           man
           should
           not
           have
           been
           sorry
           to
           hear
           .
           3.
           
           If
           you
           mean
           that
           visible
           Churches
           contain
           not
           counterfeit
           and
           half-Christians
           ,
           you
           might
           have
           been
           sorry
           long
           before
           this
           to
           hear
           both
           Protestants
           and
           Papists
           say
           the
           contrary
           .
        
         
           You
           add
           [
           
             Its
             well
             known
             whose
             language
             it
             is
             ,
             that
             all
             charging
             duty
             on
             unregenerate
             persons
             is
             only
             to
             bring
             them
             to
             hypocrisie
             .
             ]
             Answ.
          
           And
           if
           the
           end
           of
           that
           duty
           were
           no
           higher
           than
           to
           bring
           men
           to
           be
           counterfeit
           Christians
           ,
           they
           had
           not
           said
           amiss
           .
           When
           we
           hear
           that
           charge
           ,
           it
           is
           for
           perswading
           men
           to
           hear
           ,
           pray
           ,
           &c.
           for
           sincere
           faith
           :
           But
           if
           I
           perswade
           men
           to
           become
           Christians
           ,
           and
           mean
           only
           the
           Professors
           of
           faith
           without
           the
           thing
           professed
           ,
           or
           the
           believing
           with
           another
           sort
           of
           faith
           ,
           then
           I
           might
           well
           be
           charged
           with
           perswading
           some
           to
           hypocrisie
           ,
           and
           the
           other
           to
           be
           half-Christians
           .
           2.
           
           You
           have
           not
           yet
           proved
           that
           Baptizing
           the
           Professors
           of
           a
           lower
           faith
           ,
           is
           the
           appointed
           means
           to
           bring
           them
           to
           saving
           faith
           .
        
         
           You
           say
           [
           
             In
             order
             to
             make
             men
             sincere
             Disciples
             they
             must
             be
             made
             visible
             professing
             Disciples
             ]
             Answ.
          
           If
           there
           be
           not
           a
           palpable
           equivocation
           ,
           you
           must
           mean
           ,
           that
           it
           is
           the
           same
           Discipleship
           which
           some
           have
           sincerely
           ,
           and
           others
           but
           visibly
           by
           profession
           :
           and
           then
           it
           must
           be
           the
           same
           faith
           .
           And
           then
           you
           say
           to
           this
           effect
           that
           [
           
             in
             order
             to
             make
             men
             sincere
             ,
             they
             must
             profess
             &
             seem
             to
             be
             so
             before
             ,
             they
             are
             so
             ,
             that
             is
             ,
             a
             lie
             is
             the
             appointed
             means
             to
             make
             the
             thing
             spoken
             become
             true
          
           ]
           But
           if
           according
           to
           the
           current
           of
           your
           doctrine
           you
           mean
           in
           the
           later
           branch
           of
           your
           distinction
           ,
           those
           only
           that
           profess
           another
           sort
           of
           faith
           ,
           and
           so
           equivocate
           in
           the
           word
           Disciples
           ,
           then
           I
           answ
           .
           1.
           
           Your
           Disciples
           are
           no
           Disciples
           ,
           nor
           so
           called
           once
           in
           Scripture
           .
           2.
           
           Nor
           is
           that
           any
           thing
           to
           baptism
           ,
           till
           you
           have
           proved
           that
           baptism
           also
           annexed
           to
           your
           Discipleship
           ,
           is
           a
           means
           appointed
           to
           bring
           them
           to
           a
           higher
           saving
           faith
           .
        
         
           You
           tell
           us
           that
           [
           
             men
             may
             be
             half
             Christians
             in
             order
             to
             be
             whole
             Christians
             ]
             Answ.
          
           But
           not
           baptized
           to
           that
           end
           ,
           nor
           must
           the
           Preacher
           intend
           the
           making
           of
           any
           half-Christians
           and
           no
           more
           .
        
         
         
           What
           you
           mention
           out
           of
           Ames
           of
           taking
           stones
           out
           of
           the
           quarry
           ,
           to
           polish
           ,
           &c.
           is
           nothing
           to
           the
           purpose
           .
           Baptizing
           them
           is
           not
           polishing
           them
           ,
           that
           is
           ,
           preparing
           them
           for
           conversion
           ,
           according
           to
           the
           Institution
           ;
           but
           it
           s
           the
           placing
           polished
           stones
           in
           the
           building
           :
           To
           polish
           them
           for
           the
           building
           ,
           is
           to
           make
           them
           true
           Disciples
           ,
           and
           not
           Professors
           of
           another
           kind
           of
           faith
           .
           P●g
           168.
           
           When
           I
           say
           that
           to
           be
           Christs
           Disciples
           is
           to
           be
           one
           that
           unfeignedly
           takes
           him
           for
           his
           Master
           ,
           &c.
           
           You
           answer
           ,
           that
           [
           
             This
             is
             true
             as
             to
             the
             inheritance
             of
             Heaven
             ,
             but
             not
             as
             to
             the
             ininheritance
             of
             Ordinances
             :
             The
             Jew
             outwardly
             was
             not
             thus
             qualified
             .
          
           ]
           Repl.
           1.
           
           Our
           question
           is
           ,
           
             what
             is
             a
             Disciple
          
           ?
           and
           what
           's
           your
           answer
           to
           that
           ,
           unless
           you
           distinguish
           of
           two
           sorts
           ,
           and
           mean
           that
           another
           sort
           there
           are
           that
           inherite
           Ordinances
           ?
           2.
           
           And
           then
           I
           say
           further
           ,
           some
           Ordinances
           are
           without
           the
           Church
           ,
           and
           those
           may
           have
           them
           that
           are
           no
           Disciples
           ;
           and
           f●r
           those
           proper
           to
           the
           Church
           ,
           none
           have
           right
           to
           them
           but
           who
           at
           least
           profess
           the
           foresaid
           Discipleship
           I
           wonder
           what
           your
           three
           sorts
           of
           Disciples
           will
           prove
           ,
           that
           do
           not
           profess
           to
           take
           Christ
           for
           their
           Master
           .
        
         
           Next
           ,
           where
           Mr.
           Blake
           would
           have
           proved
           the
           Text
           not
           to
           be
           meant
           of
           sound
           Believers
           ,
           because
           they
           are
           such
           Disciples
           as
           a
           whole
           Nation
           is
           capable
           to
           be
           ;
           I
           answered
           ,
           that
           whole
           Nations
           are
           capable
           of
           saving
           faith
           ,
           and
           proved
           it
           :
           to
           which
           he
           mentioneth
           the
           capacity
           of
           stones
           to
           be
           made
           Children
           ;
           As
           if
           men
           had
           no
           more
           then
           stones
           ;
           And
           as
           if
           God
           could
           not
           make
           all
           in
           a
           Nation
           believers
           ,
           by
           the
           same
           means
           us
           he
           makes
           some
           such
           .
           He
           turns
           to
           the
           question
           ,
           
             what
             a
             Nation
             is
             capable
             of
          
           to
           [
           
             what
             may
             be
             expected
          
           ]
           ●nd
           argueth
           as
           if
           they
           were
           capable
           of
           no
           more
           than
           we
           may
           eventually
           expect
           ,
           and
           saith
           [
           
             this
             that
             is
             a
             doctrine
             so
             clear
             that
             proof
             needs
             not
             ;
             Where
             there
             never
             shal
             be
             any
             futurity
             ,
             we
             may
             well
             and
             safely
             speak
             of
             an
             incapacity
             ]
             Ans.
          
           As
           if
           
             omne
             possib●le
             esset
             futurum
          
           :
           and
           men
           should
           have
           every
           thing
           good
           or
           bad
           which
           they
           are
           capable
           of
           .
           A
           sad
           world
           !
           when
           among
           learned
           Divines
           such
           sayings
           are
           :
           
             Truths
             that
             need
             no
             proofs
          
           ,
           as
           if
           the
           contradictories
           of
           our
           Principles
           were
           become
           Principles
           .
           It
           s
           added
           [
           
             Capacity
             is
             vain
             ,
             when
             it
             is
             known
             ,
             &
             co●fest
             that
             existence
             shall
             never
             follow
             .
             ]
             Answ.
          
           Hath
           such
           an
           assertion
           bin
           usually
           heard
           among
           the
           worshippers
           of
           the
           Creator
           &
           the
           admirers
           of
           his
           works
           ?
           If
           one
           of
           
           those
           that
           are
           suspected
           of
           Heresie
           had
           said
           such
           words
           ,
           what
           should
           we
           make
           of
           them
           !
           Doth
           all
           Passive
           or
           Objective
           power
           ,
           Natural
           ,
           Violent
           or
           Neutral
           ,
           come
           into
           act
           ?
           Doubtless
           no
           man
           that
           hath
           one
           thought
           of
           these
           things
           will
           say
           so
           ;
           if
           he
           do
           ,
           he
           must
           say
           that
           God
           can
           do
           no
           more
           then
           he
           doth
           :
           nor
           any
           creature
           do
           more
           then
           it
           doth
           !
           But
           if
           there
           be
           such
           a
           power
           or
           Capacity
           of
           a
           thing
           that
           shall
           not
           exist
           ,
           then
           it
           is
           sad
           to
           hear
           God
           charged
           with
           making
           all
           such
           powers
           or
           Capacities
           in
           vain
           .
           He
           knows
           why
           he
           doth
           many
           things
           which
           he
           tells
           us
           not
           the
           reason
           of
           ;
           but
           here
           there
           is
           reason
           enough
           apparent
           ,
           to
           cause
           us
           to
           give
           God
           better
           words
           .
        
         
           I
           ask't
           whether
           Preachers
           be
           not
           bound
           to
           endeavour
           the
           saving
           conversion
           of
           whole
           Nations
           ?
           He
           answereth
           [
           
             I
             think
             they
             are
             to
             bring
             them
             ,
             if
             Heathen
             ,
             to
             a
             visible
             Profession
             ,
             and
             as
             many
             as
             they
             can
             to
             thorow-conversion
             .
          
           ]
           Repl.
           1.
           
           This
           is
           no
           answer
           to
           my
           question
           ;
           unless
           it
           import
           a
           concession
           of
           what
           was
           denyed
           .
           Must
           men
           endeavour
           to
           convert
           a
           whole
           Nation
           ,
           or
           not
           ?
           2.
           
           If
           we
           must
           endeavour
           to
           convert
           no
           more
           than
           we
           can
           convert
           ,
           then
           we
           must
           know
           the
           success
           before
           we
           endeavour
           which
           cannot
           be
           ;
           and
           must
           endeavour
           to
           convert
           no
           more
           then
           will
           be
           converted
           ,
           which
           is
           worse
           then
           false
           3.
           
           I
           will
           not
           endeavour
           to
           perswade
           any
           man
           to
           Profess
           to
           be
           what
           he
           is
           not
           ,
           or
           to
           have
           what
           he
           hath
           not
           ,
           or
           to
           do
           what
           he
           doth
           not
           .
        
         
           He
           next
           noteth
           it
           as
           a
           
             remarkable
             contradiction
             in
             adjecto
          
           ,
           that
           I
           say
           ,
           (
           Vocation
           uneffectual
           is
           common
           to
           Pagans
           )
           saying
           ,
           that
           [
           
             Calling
             in
             Scripture
             Phrase
             is
             not
             a
             bar●
             tender
             ,
             but
             accompanyed
             with
             a
             professed
             answer
             .
          
           ]
           Repl.
           This
           is
           like
           much
           of
           the
           rest
           .
           Let
           these
           Texts
           be
           judge
           ,
           Prov.
           1.24
           .
           
             (
             Because
             I
             have
             called
             and
             ye
             refused
             ,
             I
             have
             stretched
             out
             my
             hand
             and
             no
             man
             regarded
             ,
             but
             ye
             have
             set
             at
             nought
             all
             my
             counsel
             ,
          
           &c.
           )
           so
           Isa.
           65.12
           
             When
             I
             called
             ye
             did
             not
             answer
             ,
             when
             I
             spake
             ye
             did
             not
             hear
             ,
          
           &c.
           so
           Isa.
           50
           2.
           
           &
           66.4
           .
           and
           Jer.
           7.13
           .
           &
           35.17
           .
           Mat.
           22.3
           ,
           5.
           
           
             He
             sent
             forth
             his
             servants
             to
             call
             them
             that
             were
             bidden
             ,
          
           &c.
           
           
             But
             they
             made
             light
             of
             it
             ,
          
           &c.
           ]
           I
           shall
           recite
           no
           more
           .
           It
           hath
           not
           been
           thought
           a
           contradiction
           by
           Protestants
           or
           Papists
           that
           I
           know
           of
           ,
           till
           now
           ,
           to
           talk
           of
           [
           
             uneffectual
             calling
          
           ]
           So
           much
           of
           Mat.
           28.19
           .
        
         
           To
           what
           I
           said
           from
           Mar.
           16.16
           .
           
           litle
           that
           needs
           a
           Reply
           is
           answered
           .
           He
           saith
           [
           
             If
             I
             will
             contend
             for
             an
             exact
             order
             ,
             then
             he
             
             must
             say
             that
             faith
             always
             preceds
             and
             never
             follows
             after
             Baptism
          
           ]
           Repl.
           In
           reason
           we
           must
           distinguish
           between
           a
           precedency
           of
           
             prescribed
             duty
          
           ,
           and
           of
           event
           ,
           and
           not
           seek
           to
           
             blind
             the
             Reader
          
           (
           as
           you
           speak
           )
           by
           confusion
           .
           There
           is
           constantly
           this
           order
           in
           the
           prescribed
           duty
           that
           no
           man
           should
           seek
           Baptism
           but
           a
           true
           believer
           ,
           for
           himself
           and
           his
           seed
           ;
           and
           no
           man
           should
           baptize
           any
           but
           those
           that
           profess
           this
           true
           belief
           ,
           and
           their
           seed
           .
           This
           is
           the
           fixed
           order
           of
           duty
           .
           But
           what
           then
           ?
           will
           it
           follow
           that
           eventually
           faith
           never
           followeth
           baptism
           ,
           nor
           baptism
           never
           goeth
           before
           faith
           ?
           Yes
           ,
           when
           you
           can
           prove
           that
           man
           never
           sinneth
           ,
           by
           omitting
           his
           duty
           ,
           and
           that
           God
           never
           recovereth
           a
           sinner
           by
           his
           Grace
           .
        
         
           You
           add
           [
           
             And
             then
             he
             may
             preach
             in
             England
             to
             build
             up
             converts
             ,
             but
             not
             to
             convert
          
           ]
           Repl.
           True
           ,
           if
           there
           be
           none
           in
           England
           that
           neglected
           that
           faith
           which
           God
           commanded
           before
           ,
           nor
           received
           baptism
           in
           a
           case
           which
           is
           unmeet
           for
           it
           ,
           nor
           any
           that
           were
           baptized
           in
           infancy
           when
           they
           were
           uncapable
           of
           believing
           .
           As
           to
           your
           frequent
           objection
           of
           the
           Nullity
           of
           such
           baptism
           ,
           I
           shall
           Null
           it
           anon
           ,
           in
           its
           proper
           place
           .
        
         
           His
           concession
           in
           terms
           from
           1
           Pet.
           3.21
           .
           he
           retracteth
           by
           an
           exposition
           of
           his
           words
           as
           spoken
           Rhetorically
           ,
           and
           thinks
           that
           ony
           one
           that
           ever
           read
           Rhetorick
           may
           know
           his
           sense
           ;
           when
           there
           is
           such
           a
           Wood
           of
           Tropes
           and
           Schems
           that
           such
           Novices
           may
           sooner
           be
           lost
           in
           them
           ,
           then
           hunt
           on
           t
           the
           sense
           of
           every
           Rhetorician
           .
           The
           proper
           sense
           ,
           he
           takes
           to
           be
           [
           
             an
             egregious
             peice
             of
             affected
             non-sense
          
           ]
           for
           then
           it
           were
           true
           that
           [
           
             justifying
             faith
             is
             a
             promise
          
           ]
           Repl.
           It
           only
           follows
           that
           justifying
           faith
           is
           not
           only
           an
           Assent
           ,
           but
           the
           wills
           consent
           to
           the
           covenant
           of
           grace
           ,
           or
           that
           Christ
           be
           ours
           and
           we
           his
           ;
           and
           this
           is
           heart-covenanting
           ;
           and
           that
           the
           external
           verbal
           promising
           or
           covenanting
           with
           God
           ,
           is
           the
           profession
           of
           this
           faith
           .
           And
           it
           is
           not
           my
           fault
           if
           I
           be
           put
           to
           tell
           you
           ,
           that
           as
           long
           as
           you
           are
           such
           a
           stranger
           to
           the
           nature
           of
           justifying
           faith
           ,
           as
           many
           such
           dark
           ,
           though
           confident
           passages
           in
           your
           books
           do
           import
           ,
           your
           Arguings
           will
           want
           salt
           ,
           if
           not
           sense
           .
           I
           know
           this
           is
           like
           to
           displease
           :
           But
           what
           remedy
           ?
        
         
           To
           the
           Text.
           Act.
           8.37
           .
           
           he
           answereth
           pag.
           176
           [
           that
           
             indeed
             he
             never
             met
             with
             any
             thing
             either
             in
             Scripture
             or
             Reason
             produced
             ,
          
           
           
             th●t
             carries
             with
             him
             so
             much
             as
             any
             color
             for
             it
             ,
             this
             excepted
             .
          
           ]
           Repl.
           This
           is
           not
           my
           first
           Observation
           ,
           that
           confidence
           is
           not
           alwaies
           a
           sign
           of
           a
           true
           judgement
           ;
           and
           the
           seeing
           of
           no
           difficulties
           before
           us
           ,
           proves
           us
           not
           to
           know
           more
           than
           other
           men
           .
           His
           particular
           answers
           are
           ,
           [
           1.
           
           Philip.
           
             may
             call
             for
             that
          
           de
           bene
           esse
           
             when
             the
             Eunuch
             was
             to
             be
             admitted
             ,
             which
             was
             not
             yet
             essential
             to
             his
             admittance
             .
          
           ]
           Repl.
           1.
           
           It
           s
           strange
           that
           when
           we
           are
           disputing
           what
           is
           of
           a
           necessity
           to
           a
           just
           admittance
           ,
           that
           we
           must
           turn
           to
           dispute
           of
           the
           Essentials
           of
           an
           admittance
           .
           I
           never
           thought
           that
           any
           thing
           but
           admittance
           was
           essential
           to
           admittance
           :
           but
           there
           are
           many
           things
           
             si●c
             quibus
             non
             licet
          
           .
           2.
           
           Philip
           is
           determining
           a
           question
           ,
           and
           giveth
           this
           in
           as
           the
           decision
           ,
           [
           
             If
             thou
             believe
             with
             all
             thy
             heart
             thou
             mayest
             .
          
           ]
           And
           to
           say
           that
           this
           is
           but
           
             de
             bene
             esse
          
           ,
           meaning
           that
           it
           includeth
           not
           the
           Negative
           ,
           [
           
             otherwise
             thou
             mayest
             not
          
           ,
           ]
           is
           to
           make
           Philip
           to
           have
           deluded
           and
           not
           decided
           or
           resolved
           .
           Use
           the
           like
           liberty
           in
           expounding
           all
           other
           Scripture
           ,
           and
           you
           'l
           make
           it
           what
           you
           please
           .
           The
           second
           Answer
           is
           ,
           that
           [
           
             Dogmatical
             faith
             is
             truly
             a
             Divine
             faith
             .
          
           ]
           Repl.
           But
           not
           the
           Christian
           Faith
           ,
           nor
           anywhere
           alone
           denominateth
           men
           Believers
           in
           Scripture
           :
           I
           remember
           but
           one
           Text
           ,
           John
           12.42
           .
           where
           it
           is
           called
           Believing
           on
           Christ
           ;
           and
           but
           few
           more
           where
           it
           is
           simply
           called
           Believing
           :
           but
           none
           where
           such
           are
           called
           Believers
           ,
           Disciples
           ,
           or
           Christians
           ,
           or
           any
           thing
           that
           intimateth
           them
           admitted
           into
           the
           visible
           Church
           ,
           without
           the
           Profession
           of
           saving
           faith
           added
           to
           this
           Assent
           .
           The
           rest
           which
           he
           here
           addeth
           ,
           we
           shall
           take
           in
           ,
           when
           we
           come
           purposely
           to
           speak
           of
           that
           subject
           .
        
         
           I
           conclude
           ,
           That
           all
           examples
           of
           baptism
           in
           Scripture
           do
           mention
           only
           the
           administration
           of
           it
           to
           the
           Professors
           of
           saving
           faith
           :
           and
           the
           precepts
           give
           us
           no
           other
           direction
           .
           And
           I
           provoke
           Mr.
           Blake
           (
           as
           far
           as
           is
           seemly
           for
           me
           to
           do
           )
           to
           name
           one
           precept
           or
           example
           for
           baptizing
           any
           other
           ,
           and
           make
           it
           good
           ,
           if
           he
           can
           .
        
         
           Argum.
           17.
           is
           from
           1.
           
           Pet.
           3.21
           .
           [
           
             I
             be
             like
             figure
             whereto
             even
             Baptism
             doth
             also
             now
             save
             us
             :
             not
             the
             putting
             away
             the
             filth
             of
             the
             flesh
             ,
             but
             the
             answer
             of
             a
             good
             conscience
             toward
             God.
          
           [
           Whence
           I
           thus
           argue
           ;
           If
           Baptism
           be
           appointed
           for
           out
           solemn
           admission
           into
           a
           state
           of
           salvation
           ,
           as
           Noahs
           Ark
           received
           men
           into
           a
           state
           
           of
           safety
           from
           the
           deluge
           ,
           then
           none
           should
           be
           baptized
           but
           those
           that
           profess
           that
           saith
           which
           entereth
           them
           into
           a
           state
           of
           salvation
           .
           But
           the
           former
           is
           true
           :
           therefore
           so
           is
           the
           later
           .
        
         
           1.
           
           Here
           it
           is
           implyed
           plainly
           that
           this
           is
           
             quoad
             finem
             Instituentis
          
           ,
           the
           common
           appointed
           use
           of
           Baptism
           ,
           which
           the
           Text
           mentioneth
           ,
           though
           eventually
           it
           prove
           not
           the
           common
           effect
           ,
           through
           the
           error
           of
           the
           Receivers
           .
           And
           this
           appeareth
           ,
           1.
           
           In
           that
           it
           was
           spoken
           plainly
           in
           the
           Text
           of
           the
           very
           Nature
           and
           appointed
           use
           of
           Baptism
           ,
           and
           so
           of
           Baptism
           as
           Baptism
           ,
           without
           any
           Exception
           ,
           Limitation
           or
           Distinction
           .
           Therefore
           it
           is
           not
           spoken
           of
           any
           d●fferent
           use
           that
           it
           is
           appointed
           for
           ,
           to
           the
           Elect
           ,
           as
           distinct
           from
           its
           common
           use
           to
           others
           .
           It
           s
           spoken
           of
           that
           signification
           and
           common
           use
           to
           which
           Baptism
           is
           appointed
           ;
           viz.
           to
           save
           :
           Else
           we
           shall
           never
           be
           able
           to
           understand
           the
           use
           of
           it
           or
           any
           Ordinance
           from
           Scripture
           ,
           if
           we
           shall
           take
           liberty
           to
           say
           ,
           [
           It
           is
           this
           to
           one
           ,
           but
           not
           to
           another
           ;
           ]
           when
           the
           Scripture
           saith
           no
           such
           thing
           ,
           but
           speaks
           of
           the
           nature
           and
           use
           of
           it
           without
           distinction
           .
           Else
           when
           it
           saith
           ,
           [
           
             C●rcumcision
             is
             a
             Seal
             of
             the
             Righteousness
             of
             Faith.
          
           ]
           we
           may
           lay
           with
           the
           Anabaptists
           ,
           It
           was
           so
           to
           Abraham
           ,
           but
           not
           to
           all
           others
           .
           ]
           And
           when
           the
           Lords
           supper
           is
           said
           to
           be
           appointed
           for
           the
           remembrance
           of
           Christ
           ,
           ]
           we
           may
           say
           ,
           That
           's
           but
           to
           some
           ,
           and
           not
           to
           others
           ,
           when
           as
           the
           Text
           plainly
           speaks
           of
           the
           stated
           use
           of
           the
           Ordinances
           to
           all
           .
           2.
           
           And
           in
           the
           type
           its
           clear
           :
           for
           it
           was
           not
           some
           only
           but
           all
           that
           entered
           Noahs
           Ark
           that
           entered
           into
           a
           state
           of
           salvation
           from
           the
           deluge
           :
           therefore
           so
           it
           is
           here
           ,
           as
           to
           the
           commanded
           use
           .
        
         
           2.
           
           When
           Baptism
           is
           said
           to
           save
           us
           ,
           it
           s
           plainly
           meant
           of
           the
           state
           of
           salvation
           that
           Baptism
           entereth
           us
           into
           ;
           and
           not
           of
           Baptism
           
             ex
             ●pere
             operato
          
           ,
           effecting
           our
           salvation
           :
           And
           so
           Baptism
           comprehendeth
           the
           state
           into
           which
           we
           are
           solemnly
           by
           it
           initiated
           .
           As
           a
           woman
           that
           is
           married
           to
           an
           honourable
           man
           ,
           or
           a
           Sou●dier
           listed
           under
           an
           honourable
           Commander
           ,
           is
           said
           to
           be
           honoured
           ,
           the
           one
           by
           marriage
           the
           other
           by
           listing
           :
           Where
           antecedent
           consent
           is
           the
           great
           foundation
           on
           both
           sides
           of
           the
           honorable
           relations
           ,
           and
           the
           subsequent
           state
           is
           the
           condition
           or
           state
           it self
           which
           is
           honourable
           :
           but
           the
           solemn
           signification
           is
           
           but
           the
           expression
           of
           the
           former
           ,
           and
           passage
           to
           the
           latter
           .
        
         
           3.
           
           Hereby
           its
           apparent
           ,
           that
           though
           the
           
             answer
             of
             a
             Good
             conscience
          
           be
           the
           principal
           thing
           intended
           and
           that
           saveth
           ,
           yet
           the
           external
           Baptism
           is
           here
           included
           as
           the
           sign
           and
           solemnization
           ;
           so
           that
           when
           the
           Apostle
           saith
           ,
           (
           
             Not
             the
             putting
             away
             the
             filth
             of
             the
             flesh
             ,
          
           )
           he
           means
           
             (
             not
             the
             bare
             outward
             act
             of
             washing
             alone
             or
             as
             such
             ,
          
           )
           but
           baptism
           as
           it
           is
           entire
           ,
           having
           the
           thing
           professed
           on
           our
           part
           ,
           together
           with
           the
           professing
           sign
           .
        
         
           4.
           
           It
           is
           therefore
           but
           by
           way
           of
           signification
           ,
           obsignation
           ,
           and
           complemental
           exhibition
           ,
           that
           Baptism
           saveth
           ,
           it
           being
           neither
           the
           first
           or
           principal
           efficient
           or
           condition
           of
           it
           ;
           But
           is
           valid
           as
           it
           is
           conjunct
           with
           the
           principal
           causes
           and
           condition
           ,
           for
           the
           attainment
           of
           these
           ends
           .
        
         
           5.
           
           It
           is
           not
           a
           meer
           remote
           means
           leading
           towards
           a
           state
           of
           salvation
           ,
           that
           Baptism
           is
           here
           affirmed
           to
           be
           :
           but
           an
           enterance
           ,
           or
           means
           of
           entrance
           into
           that
           state
           of
           salvation
           it self
           .
           As
           the
           heart
           covenant
           or
           Faith
           doth
           it
           principally
           ,
           so
           Baptism
           signally
           and
           complementally
           .
           This
           is
           plain
           ;
           1.
           
           Because
           it
           is
           not
           said
           to
           help
           us
           towards
           a
           state
           of
           salvation
           ,
           but
           expresly
           to
           save
           .
           2.
           
           Because
           the
           Type
           which
           is
           here
           mentioned
           ,
           viz.
           The
           Ark
           ,
           was
           such
           a
           means
           ,
           that
           all
           that
           entred
           into
           it
           for
           preservation
           from
           the
           Flood
           ,
           were
           actually
           saved
           from
           it
           .
           All
           this
           laid
           together
           ,
           doth
           confirm
           both
           the
           Antecedent
           and
           Consequence
           of
           my
           Argument
           .
        
         
           Calvin
           on
           the
           Text
           saith
           ,
           [
           
             Hoc
             in
             baptismo
             liquidò
             apparet
             ,
             ubi
             Christo
             consepelimur
             ,
             ut
             mundo
             &
             carni
             mortui
             ,
             Deo
             vivamus
             ;
             —
             ergo
             sicut
          
           Noe
           
             vitam
             adeptus
             est
             per
             mortem
             quum
             in
             Arcâ
             non
             secus
             atque
             in
             sepulcro
             inclusus
             fuit
             ,
             &
             toto
             mundo
             pereunte
             ,
             servatus
             fuit
             cum
             exigua
             familia
             :
             sic
             hodic
             Mortificatio
             quae
             in
             Baptismo
             figuratur
             nobis
             ingressus
             est
             in
             vitam
             ;
             nec
             salus
             speranda
             est
             ,
             nisi
             à
             mundo
             simus
             segregati
             .
             —
             Poterat
             quispiam
             objicere
             ,
             baptismo
          
           Noe
           
             nostrum
             esse
             longè
             dissimilem
             ,
             quia
             plerosque
             hodie
             baptizari
             contingat
             .
             Respondet
             autem
             ,
             Non
             sussicere
             externum
             symbolum
             ,
             nisi
             verè
             &
             efficaciter
             baptismum
             suscipiant
             .
          
           ]
           (
           mark
           
             verè
             )
             Atqui
             ejus
             veritas
             in
             paucis
             reperietur
             .
          
           —
           And
           least
           you
           should
           think
           that
           Calvin
           takes
           it
           for
           a
           means
           towards
           a
           state
           of
           salvation
           ,
           and
           not
           the
           solemn
           entrance
           into
           it
           ,
           mark
           what
           follows
           ,
           [
           
             Nec
             hic
             docere
             voluit
          
           Petrus
           
             inane
             &
             inefficax
             esse
             Christi
             institutum
             ,
          
           (
           that
           is
           ,
           
           as
           to
           salvation
           )
           
             sed
             tantum
             excludere
             hypocritas
             à
             spe
             salutis
             ,
             qui
             Baptismum
             quantum
             in
             se
             est
             dep●avant
             ac
             corrumpunt
             .
          
           ]
           Mark
           here
           ,
           that
           no
           Baptized
           men
           are
           excluded
           from
           salvation
           but
           Hypocrites
           .
           2.
           
           That
           they
           that
           are
           excluded
           from
           salvation
           for
           all
           their
           Baptism
           ,
           are
           such
           as
           did
           deprave
           and
           corrupt
           it
           ,
           and
           not
           justly
           use
           it
           .
           I
           conclude
           my
           sentence
           in
           his
           following
           words
           ;
           [
           
             Quid
             ergò
             agendum
             est
             ?
             Nè
             separemus
             quae
             à
             Domino
             conjuncta
             sunt
             .
             Debemus
             in
             baptismo
             agnoscere
             spirituale
             lavacrum
             :
             debemus
             illìc
             testimonium
             remissi●nis
             peccatorum
             &
             renovationis
             nostrae
             pignus
             amplecti
             :
             sic
             tamen
             relinquere
             &
             Christo
             &
             Spiritui
             sancto
             suum
             honorem
             ,
          
           &c.
           —
           
             His
             verbis
             docet
             Baptismum
             praecipuâ
             sui
             parte
             spiritualem
             esse
             :
             deinde
             peccatorum
             remissionem
             &
             reformationem
             veteris
             hominis
             in
             se
             complecti
             .
          
           ]
        
         
           Beza
           
             in
             loc
             .
             [
             Hoc
             loco
             B●ptismus
             dicitur
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ejus
             liberationis
             qua
             contigit
             ecclesiae
             in
             diluvio
             .
             Nam
             &
             haec
             liberatio
             &
             Baeptismus
             adumbrant
             ecclesiae
             sanct
             sicationem
             &
             emerfionem
             à
             peccati
             &
             mortis
             gurgite
             .
          
           ]
        
         
           Yet
           another
           Argument
           may
           hence
           be
           raised
           thus
           :
        
         
           Argum.
           2.
           
           If
           according
           to
           the
           Institution
           the
           Answer
           of
           a
           good
           Conscience
           must
           be
           joyned
           with
           Baptism
           for
           the
           attaining
           of
           its
           end
           ,
           then
           must
           we
           admit
           none
           that
           profess
           not
           that
           answer
           of
           a
           good
           conscience
           .
           But
           the
           former
           is
           certain
           from
           the
           Text
           :
           For
           Baptism
           is
           said
           to
           save
           ;
           that
           's
           its
           appointed
           use
           :
           yet
           not
           the
           external
           washing
           ,
           but
           the
           answer
           of
           a
           good
           conscience
           doth
           it
           therefore
           this
           is
           of
           necessary
           conjunction
           ;
           and
           without
           it
           Baptism
           cannot
           attain
           its
           end
           :
           But
           it
           is
           to
           be
           administred
           &
           received
           only
           in
           order
           to
           the
           attainment
           of
           its
           end
           ,
           and
           therefore
           never
           in
           a
           way
           by
           which
           the
           end
           is
           apparently
           not
           attainable
           .
        
         
           What
           this
           answer
           of
           a
           good
           conscience
           is
           ,
           we
           shall
           further
           enquire
           anon
           .
           Both
           the
           common
           expositions
           fully
           confirm
           the
           point
           which
           I
           maintain
           .
           The
           Assemblies
           Annot.
           recite
           both
           thus
           ;
           [
           
             Hence
             by
             the
             answer
             of
             a
             good
             conscience
             we
             may
             understand
             that
             unfeigned
             faith
             ,
             whereof
             they
             made
             confession
             at
             their
             Baptism
             ,
             and
             whereby
             their
             consciences
             were
             purified
             ,
             and
             whereby
             they
             received
             the
             remission
             of
             their
             sins
          
           &c.
           
           
             Some
             understand
             by
             the
             Answer
             of
             a
             good
             Conscience
             ,
             that
             Covenant
             whereinto
             they
             entered
             at
             their
             Baptism
             ,
             the
             embracing
             whereof
             they
             testified
             by
             their
             unfeigned
             confession
             of
             their
             Faith
             ]
             viz.
          
           such
           a
           Faith
           as
           is
           aforesaid
           :
           
           so
           that
           I
           conclude
           that
           this
           Tex●
           doth
           plainly
           shew
           that
           Baptm
           is
           for
           the
           saving
           of
           the
           Baptized
           as
           to
           the
           instituted
           use
           ,
           and
           may
           not
           be
           used
           meerly
           to
           any
           lower
           ends
           then
           to
           put
           them
           into
           a
           present
           state
           of
           Salvation
           .
        
         
           A●gum
           .
           18.
           
           No
           one
           may
           be
           admitted
           to
           Baptism
           ,
           who
           may
           not
           be
           admitted
           a
           Member
           of
           the
           Church
           of
           Christ.
           No
           one
           may
           be
           admitted
           to
           be
           a
           Member
           of
           the
           Church
           of
           Christ
           without
           the
           profession
           of
           a
           saving
           faith
           (
           by
           himself
           or
           Parents
           ,
           or
           Proparents
           )
           therefore
           no
           one
           may
           be
           admitted
           to
           Baptism
           without
           the
           profession
           of
           a
           saving
           faith
           .
        
         
           I
           speak
           of
           such
           admission
           to
           Church-membership
           as
           is
           in
           the
           power
           of
           the
           Ministers
           of
           Christ
           ,
           who
           have
           the
           Keyes
           of
           his
           Kingdom
           to
           open
           and
           let
           in
           ,
           as
           well
           as
           to
           cast
           out
           .
        
         
           The
           Major
           is
           past
           question
           ,
           because
           Baptism
           is
           our
           solemn
           entrance
           into
           the
           Church
           ,
           who
           were
           before
           entred
           by
           private
           consent
           ,
           and
           Accepted
           by
           the
           Covenant
           of
           God.
           
        
         
           All
           the
           question
           is
           of
           the
           Minor
           ,
           which
           I
           shall
           therefore
           prove
           .
        
         
           1.
           
           It
           is
           before
           proved
           that
           all
           the
           Members
           of
           the
           Church
           must
           be
           such
           as
           are
           visibly
           ,
           solemnly
           ,
           or
           by
           profession
           ,
           sanctified
           from
           former
           sin
           ,
           cleansed
           ,
           justified
           persons
           of
           God
           ,
           the
           Heirs
           of
           the
           Promise
           ,
           &c.
           
           But
           this
           cannot
           be
           without
           the
           profession
           of
           a
           saving
           faith
           ,
           Ergo
           ,
           &c.
           
        
         
           2.
           
           This
           also
           is
           before
           proved
           ,
           where
           it
           was
           shewed
           that
           no
           others
           are
           Christians
           ,
           or
           Disciples
           .
        
         
           3.
           
           In
           Acts
           2.41
           ,
           42
           ,
           &c.
           
           The
           many
           thousands
           were
           added
           to
           the
           Church
           ,
           were
           such
           as
           received
           gladly
           the
           doctrine
           of
           saving
           Faith
           and
           Repentance
           ,
           and
           continued
           in
           the
           Apostles
           doctrine
           ,
           and
           fellowship
           ,
           and
           breaking
           of
           bread
           and
           Prayer
           :
           and
           so
           far
           contemned
           the
           world
           as
           to
           fell
           all
           ,
           and
           make
           it
           common
           :
           And
           doubtless
           no
           man
           continued
           in
           those
           wayes
           ,
           (
           of
           doctrine
           ,
           fellowship
           ,
           prayer
           ,
           &c.
           )
           without
           the
           profession
           of
           saving
           Faith
           &
           Repentance
           ;
           for
           the
           very
           use
           of
           these
           is
           such
           a
           profession
           .
           Of
           which
           saith
           Calvin
           in
           Act.
           2.42
           .
           [
           
             Quaerimus
             ergò
             veram
             Christi
             ecclesiam
             :
             Hìc
             nobis
             ad
             vivum
             depictum
             est
             ejus
             Imago
             :
             Ac
             initium
             quidem
             facit
             à
             doctrinâ
             quae
             veluti
             ecclesiae
             anima
             est
             )
          
           not
           as
           barely
           heard
           ,
           but
           as
           professed
           or
           Received
           )
           
             Nec
             quamlibet
             doctrinam
             nominat
             ,
             sed
             Apostolorum
             ;
             hoc
             est
             quam
             per
             ipsorum
             manus
             filius
             
             Dei
             tradiderat
             :
             Ergo
             ubicunque
             personat
             pura
             vox
             Evangelii
             ,
             ubi
             in
             ejus
             professione
             manent
             homines
             ,
             ubi
             in
             ordinario
             ejus
             auditu
             ad
             profectum
             se
             exercent
             ,
             illic
             indubiè
             est
             Ecclesia
             ,
          
           &c.
           
           
             Quare
             non
             temere
             haec
             quatuor
             rece●set
          
           Lucas
           ,
           
             quum
             describere
             vult
             nobis
             ritè
             constitutum
             ecclesiae
             statum
             .
             Et
             nos
             ad
             hunc
             ordinem
             eniti
             convenit
             ,
             si
             cupimus
             verè
             censeri
             Ecclesia
             coram
             Deo
             &
             Angelis
             ,
             non
             inane
             tantum
             ejus
             nomen
             apud
             homines
             jactare
             .
          
           ]
           And
           ver
           .
           47.
           
           It
           is
           said
           that
           the
           
             Lord
             added
             daily
             to
             the
             Church
             such
             as
             should
             be
             saved
             .
             ]
             Obj.
          
           It
           saith
           not
           that
           all
           shall
           be
           saved
           that
           are
           added
           to
           the
           Church
           .
           Answ.
           But
           it
           describeth
           them
           that
           were
           added
           to
           the
           Church
           ,
           viz.
           that
           were
           such
           as
           should
           be
           saved
           ;
           or
           as
           Beza
           yielded
           to
           another
           reading
           (
           and
           so
           Grotius
           and
           many
           others
           ,
           )
           such
           as
           saved
           themselves
           from
           that
           untoward
           Generation
           ,
           [
           
             quisese
             quotidie
             servandos
             recipiebant
             in
             Ecclesiam
             .
          
           ]
        
         
           The
           Church
           
             is
             the
             Body
             of
             Christ
          
           ,
           Col.
           1.18
           ,
           24.
           and
           none
           are
           members
           of
           his
           Body
           ,
           but
           such
           as
           either
           are
           united
           to
           him
           ,
           and
           live
           by
           him
           ,
           or
           at
           least
           seem
           to
           do
           so
           .
           The
           Church
           
             is
             subject
             to
             Christ
             ,
             and
             beloved
             of
             Christ
             ,
             and
             cherished
             by
             him
             ;
             we
             are
             members
             of
             his
             body
             ,
             of
             his
             flesh
             ,
             and
             of
             his
             bones
             ,
          
           Ephe.
           5.24
           25
           ,
           30.
           
           And
           those
           that
           are
           against
           the
           General
           Redemption
           ,
           me
           thinks
           should
           be
           moved
           with
           the
           consideration
           ,
           that
           it
           is
           the
           Church
           that
           Christ
           gave
           himself
           for
           ;
           even
           the
           visible
           Church
           which
           he
           purchased
           with
           his
           own
           blood
           ,
           Act.
           20.28
           .
           Ephe.
           5.25
           .
           and
           he
           is
           the
           
             Saviour
             of
             his
             body
          
           ,
           ver
           .
           23.
           
           But
           so
           he
           is
           not
           effectively
           the
           Saviour
           of
           the
           Professors
           of
           a
           Faith
           that
           doth
           not
           justifie
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           he
           is
           the
           effective
           Saviour
           of
           those
           that
           profess
           a
           Justifying
           faith
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           the
           sincere
           :
           but
           of
           others
           ,
           neither
           way
           .
           Hitherto
           Divines
           have
           gathered
           from
           the
           plain
           texts
           of
           Scripture
           ,
           that
           there
           is
           but
           
             One
             Church
             ,
             One
             Faith
             ,
             and
             One
             Baptism
          
           :
           and
           that
           those
           that
           had
           this
           Faith
           really
           ,
           were
           to
           be
           baptized
           ,
           and
           were
           real
           members
           of
           the
           Church
           ;
           and
           that
           those
           that
           professed
           this
           faith
           ,
           and
           so
           seemed
           to
           have
           it
           when
           they
           have
           it
           not
           ,
           are
           visible
           members
           of
           the
           Church
           ,
           and
           are
           so
           taken
           because
           their
           Profession
           is
           sensible
           to
           us
           ,
           and
           by
           that
           they
           seem
           to
           have
           the
           thing
           professed
           .
           But
           the
           Opponents
           are
           fallen
           into
           a
           new
           conceit
           in
           all
           these
           .
        
         
           1.
           
           They
           feign
           a
           New
           Christian
           faith
           to
           themselves
           ,
           viz.
           A
           faith
           that
           is
           short
           of
           Justifying
           ;
           which
           Scripture
           and
           the
           
           Church
           of
           God
           have
           taken
           to
           be
           but
           a
           preparatory
           to
           the
           Christian
           faith
           subjectively
           ,
           or
           but
           a
           common
           part
           of
           it
           objectively
           considered
           :
           so
           that
           before
           there
           was
           but
           one
           Christian
           faith
           ,
           and
           now
           they
           have
           made
           two
           .
           2.
           
           And
           so
           before
           ,
           there
           was
           but
           one
           sort
           of
           real
           serious
           or
           sincere
           Christians
           ,
           consisting
           of
           such
           as
           had
           that
           real
           Christian
           faith
           :
           and
           now
           they
           have
           found
           out
           another
           sort
           of
           them
           ,
           that
           hold
           another
           sort
           of
           faith
           .
           3.
           
           So
           have
           they
           feigned
           a
           new
           Baptism
           ;
           for
           the
           Old
           Baptism
           was
           for
           Remission
           of
           sin
           ,
           and
           Burial
           and
           Resurrection
           wi●h
           Jesus
           Christ
           ,
           and
           to
           engraff
           men
           into
           the
           Church
           wich
           is
           the
           body
           of
           Christ
           ,
           upon
           the
           profession
           of
           a
           saving
           faith
           :
           but
           the
           new
           feigned
           ends
           of
           Baptism
           are
           far
           different
           .
           4.
           
           And
           they
           have
           feigned
           also
           a
           new
           kind
           of
           Church
           :
           For
           the
           Church
           of
           Christs
           constitution
           is
           but
           one
           ,
           which
           is
           called
           visible
           from
           mens
           Profession
           ,
           and
           invisible
           from
           the
           faith
           professed
           .
           But
           they
           have
           made
           a
           Church
           which
           consisteth
           of
           a
           third
           sort
           of
           members
           :
           that
           is
           ,
           of
           men
           that
           neither
           have
           saving
           faith
           ,
           nor
           profess
           it
           ,
           but
           only
           have
           or
           profess
           to
           have
           a
           faith
           of
           a
           lower
           orb
           .
           5.
           
           To
           this
           end
           they
           have
           confounded
           the
           Church
           and
           the
           Porch
           ,
           the
           Vineyard
           and
           the
           adjacent
           part
           of
           the
           Wilderness
           :
           those
           that
           heretofore
           were
           but
           Catechumeni
           or
           men
           in
           preparation
           for
           the
           Church
           ,
           are
           now
           brought
           into
           it
           :
           and
           are
           annumerated
           to
           true
           Christians
           ,
           before
           they
           once
           profess
           themselves
           such
           ,
           and
           that
           upon
           a
           lower
           profession
           .
           6
           And
           hereby
           also
           the
           two
           sorts
           of
           Teaching
           are
           confounded
           ,
           which
           Christ
           distinguisheth
           ,
           Mat.
           28.19
           ,
           20.
           
           That
           teaching
           which
           draweth
           men
           to
           Christ
           ,
           and
           
             maketh
             them
             Disciples
          
           ,
           and
           that
           which
           
             instructeth
             them
             when
             they
             are
             his
             Disciples
          
           ;
           that
           which
           perswadeth
           them
           to
           receive
           
             Christ
             Jesus
             the
             Lord
          
           ,
           and
           that
           which
           perswadeth
           them
           
             accordingly
             to
             walk
             in
             him
          
           .
           For
           they
           take
           him
           for
           a
           Disciple
           ,
           that
           is
           but
           learning
           to
           be
           a
           Disciple
           ,
           meerly
           because
           he
           submitteth
           to
           learn
           ,
           and
           hath
           learned
           before
           some
           preparatory
           truths
           ;
           though
           yet
           he
           be
           not
           made
           a
           Disciple
           indeed
           ,
           nor
           profess
           so
           to
           be
           .
        
         
           Mr.
           Blake
           is
           deeply
           offended
           with
           me
           ,
           for
           saying
           that
           Hypocrites
           that
           seem
           not
           only
           to
           be
           found
           Believers
           ,
           and
           profess
           a
           Justifying
           faith
           ,
           when
           they
           have
           it
           not
           ,
           are
           only
           equivocally
           or
           analogically
           Christians
           or
           members
           of
           the
           Church
           ,
           &c.
           
           But
           I
           shall
           say
           somewhat
           more
           concerning
           those
           Believers
           that
           are
           
           described
           by
           him
           ,
           who
           do
           not
           so
           much
           as
           profess
           a
           saving
           faith
           ,
           viz.
           that
           they
           are
           no
           members
           of
           the
           Church
           at
           all
           (
           if
           notorious
           ,
           )
           and
           are
           not
           so
           much
           as
           to
           be
           named
           Christians
           ,
           nor
           to
           be
           admitted
           into
           the
           visible
           Church
           .
           No
           man
           can
           prove
           that
           ever
           one
           man
           was
           admitted
           a
           Church-member
           in
           all
           the
           New
           Testament
           ,
           upon
           the
           Profession
           of
           any
           lower
           kind
           of
           faith
           ,
           than
           that
           which
           is
           the
           condition
           of
           Justification
           .
           Otherwise
           we
           should
           have
           two
           distinct
           Churches
           specifically
           different
           ,
           or
           two
           sorts
           of
           Christianity
           and
           Christians
           differing
           
             totâ
             specie
          
           :
           because
           the
           faith
           which
           is
           here
           made
           their
           qualification
           ,
           doth
           specifically
           differ
           by
           a
           moral
           specification
           .
           When
           the
           Jaylor
           ,
           Act.
           16
           30
           ,
           31
           ,
           32
           ,
           33
           ,
           34.
           was
           admitted
           into
           the
           Church
           by
           Baptism
           ,
           with
           his
           houshold
           ,
           it
           was
           upon
           the
           Professing
           of
           such
           a
           believing
           ,
           by
           which
           both
           he
           and
           his
           houshold
           might
           be
           saved
           ,
           as
           is
           before
           shewed
           .
           And
           so
           of
           all
           others
           in
           those
           times
           .
        
         
           Argum.
           19.
           
           If
           we
           once
           admit
           men
           to
           baptism
           or
           the
           Lords
           Supper
           upon
           the
           Profession
           of
           any
           other
           than
           Justifying
           faith
           ,
           we
           shall
           be
           utterly
           confounded
           ,
           and
           not
           be
           able
           to
           give
           any
           satisfactory
           Description
           of
           that
           Faith
           ,
           and
           so
           never
           be
           able
           to
           Practise
           our
           Doctrine
           ,
           as
           being
           utterly
           uncertain
           whom
           to
           baptize
           .
        
         
           That
           I
           may
           the
           better
           manifest
           this
           ,
           I
           shall
           examine
           all
           the
           considerable
           Descriptions
           of
           that
           faith
           which
           I
           can
           meet
           with
           .
           The
           Papists
           themselves
           are
           not
           agreed
           in
           this
           business
           :
           sometime
           they
           speak
           as
           if
           a
           bare
           Assent
           would
           serve
           the
           turn
           ;
           but
           commonly
           they
           add
           that
           there
           is
           a
           Necessity
           also
           of
           consent
           ,
           1.
           
           To
           be
           subject
           to
           the
           Church
           .
           2.
           
           To
           live
           under
           the
           Ordinances
           .
           And
           if
           they
           take
           the
           Intention
           of
           the
           party
           or
           Parents
           ;
           or
           their
           Godfathers
           and
           Godmothers
           to
           be
           necessary
           ,
           as
           they
           do
           the
           Intention
           of
           the
           Priest
           ,
           then
           a
           bare
           Profession
           with
           them
           will
           not
           serve
           ,
           nor
           can
           they
           tell
           when
           any
           one
           is
           baptized
           .
        
         
           Mr.
           Blake
           doth
           speak
           so
           much
           ,
           and
           purposely
           of
           this
           Point
           ,
           that
           one
           would
           think
           we
           may
           expect
           an
           exact
           Description
           of
           this
           faith
           from
           him
           ,
           if
           from
           any
           man
           :
           especially
           in
           his
           last
           Book
           ,
           when
           I
           had
           so
           earnestly
           Intreated
           him
           before
           to
           do
           it
           ,
           because
           of
           the
           omission
           of
           it
           in
           his
           former
           Book
           :
           And
           yet
           even
           in
           this
           hath
           he
           done
           nothing
           but
           involve
           and
           obscure
           his
           meaning
           
           more
           than
           before
           :
           though
           I
           had
           purposely
           urged
           him
           to
           a
           plain
           discovery
           of
           his
           sense
           ,
           even
           somewhat
           beyond
           the
           bounds
           of
           modesty
           ,
           as
           it
           is
           esteemed
           of
           in
           common
           cases
           :
           For
           I
           perceived
           that
           the
           stress
           of
           our
           differences
           did
           rest
           much
           in
           this
           ;
           because
           no
           wise
           man
           will
           leave
           his
           grounds
           till
           he
           see
           where
           he
           may
           have
           better
           ;
           unless
           he
           mean
           to
           be
           for
           nothing
           ,
           or
           of
           no
           Religion
           :
           there
           's
           no
           reason
           a
           man
           should
           upon
           every
           opposed
           difficulty
           relinquish
           that
           he
           hath
           .
        
         
           And
           here
           ,
           that
           I
           may
           do
           Mr.
           Blake
           no
           wrong
           ,
           I
           shall
           cite
           his
           mind
           in
           his
           own
           words
           ,
           and
           gather
           as
           many
           of
           his
           disclosures
           of
           it
           as
           I
           can
           find
           .
        
         
           For
           what
           he
           hath
           said
           in
           his
           Book
           of
           the
           Covenants
           ,
           I
           have
           spoken
           to
           it
           already
           in
           my
           Apologie
           .
           And
           I
           write
           nor
           for
           those
           lazy
           Readers
           that
           had
           rather
           err
           than
           be
           at
           the
           pains
           of
           reading
           what
           is
           already
           written
           :
           I
           shall
           therefore
           suppose
           that
           ,
           and
           gather
           what
           he
           saith
           in
           his
           Treatise
           of
           the
           Sacraments
           :
        
         
           Pag.
           109.
           he
           saith
           [
           
             I
             confess
             as
             much
             of
             Repentance
             in
             them
             as
             was
             required
             in
             any
             to
             the
             acceptation
             of
             Baptism
             :
             namely
             ,
             A
             Renunciation
             of
             their
             false
             way
             ,
             and
             a
             professed
             Acceptation
             of
             the
             tender
             of
             the
             Gospel
             .
             ]
             
               And
               after
            
             [
             to
             renounce
             his
             way
             of
             Paganism
             ,
             Judaism
             ,
             and
             to
             profess
             and
             engage
             to
             a
             Christian
             faith
             &
             conversation
             .
          
           ]
           Here
           I
           understand
           not
           Mr.
           Blake's
           english
           ,
           if
           he
           do
           not
           plainly
           renounce
           his
           cause
           ,
           and
           say
           the
           same
           that
           I
           do
           ,
           and
           so
           make
           vain
           his
           industrious
           opposition
           .
           The
           tender
           of
           the
           Gospel
           is
           the
           tender
           of
           Christ
           ,
           and
           pardon
           and
           life
           to
           all
           true
           Acceptors
           of
           it
           .
           If
           
             the
             professed
             Accep●a●ion
             of
             this
             tender
          
           be
           not
           [
           
             professed
             saving
             faith
          
           ]
           beyond
           all
           common
           faith
           ,
           I
           must
           despair
           of
           knowing
           what
           faith
           is
           ,
           and
           consequently
           being
           sure
           that
           I
           have
           it
           ,
           and
           that
           I
           may
           be
           saved
           by
           it
           .
           And
           if
           
             professing
             a
             true
             Christian
             faith
             and
             conversation
             ,
             and
             engaging
             thereto
          
           ]
           be
           not
           a
           professing
           of
           that
           which
           is
           proper
           to
           the
           sanctified
           .
           (
           I
           mean
           in
           the
           special
           sense
           )
           then
           Mr.
           Blake
           hath
           made
           a
           new
           Christian
           Faith
           and
           Conversation
           which
           Scripture
           never
           prescribed
           nor
           described
           .
        
         
           Pag.
           172.
           
           He
           gives
           another
           ,
           but
           the
           most
           express
           answer
           ,
           which
           is
           likest
           to
           be
           his
           mind
           [
           
             For
             a
             direct
             answer
             ,
             I
             say
             ,
             it
             it
             not
             profession
             to
             say
             we
             have
             this
             faith
             ,
             but
             a
             profession
             of
             our
             assent
             to
             the
             necessity
             of
             it
             ,
             with
             engagement
             to
             it
             that
             gives
             this
             little
             ,
             
             
               so
               P.
            
             173.
             
             [
             I
             say
             &
             do
             profess
             of
             those
             that
             have
             those
             secret
             reservations
             wrapt
             up
             in
             their
             breasts
             ,
             &
             not
             yet
             from
             under
             the
             power
             of
             lusts
             ,
             yet
             convinced
             of
             their
             duty
             ,
             and
             acknowledging
             the
             Necessity
             ,
             that
             it
             is
             the
             mind
             of
             God
             that
             they
             should
             be
             Baptized
             and
             have
             admission
             to
             Ordinances
             ,
             in
             order
             to
             bring
             them
             more
             sincerely
             and
             unreservedly
             to
             God.
             And
             this
             being
             the
             will
             of
             God
             ,
             as
             you
             seem
             to
             yield
             when
             you
             say
             ,
             we
             are
             bound
             to
             Baptize
             them
             :
          
           
             I
             say
             they
             have
             right
             in
             the
             sight
             of
             God
             to
             Baptism
             .
          
           ]
           I
           shall
           begin
           my
           Reply
           with
           his
           last
           passage
           ;
           and
           I
           must
           needs
           say
           that
           Mr.
           Blake
           doth
           unworthily
           abuse
           me
           and
           my
           words
           ,
           in
           saying
           that
           [
           
             I
             seem
             to
             yield
             that
             we
             are
             bound
             to
             baptize
             them
             .
             ]
             Them
             !
          
           What
           them
           ?
           My
           own
           words
           which
           he
           citeth
           to
           prove
           this
           by
           me
           ,
           are
           these
           [
           Vocation
           ,
           which
           is
           effectual
           only
           to
           bring
           men
           to
           an
           outward
           Profession
           of
           saving
           faith
           ,
           is
           larger
           then
           Election
           ,
           that
           makes
           men
           such
           whom
           we
           are
           bound
           to
           baptize
           ]
           Forsooth
           in
           these
           words
           I
           contradict
           my self
           ;
           I
           seem
           to
           give
           Mr.
           Blake
           the
           cause
           .
           I
           cannot
           but
           say
           ,
           that
           it
           is
           pity
           the
           Church
           should
           be
           troubled
           with
           such
           an
           undigested
           undistinguishing
           management
           of
           controversies
           ,
           for
           men
           to
           write
           so
           learnedly
           ,
           and
           industriously
           ,
           before
           they
           observe
           what
           they
           say
           .
           
             Is
             the
             outward
             Profession
             of
             a
             saving
             faith
             ,
          
           (
           which
           I
           say
           makes
           men
           such
           as
           we
           are
           bound
           to
           baptize
           )
           the
           same
           thing
           with
           [
           
             the
             Profession
             of
             a
             common
             faith
             ,
             short
             of
             saving
             ,
             or
             with
             that
             common
             faith
             it self
             ?
          
           ]
           What
           should
           a
           man
           say
           to
           such
           a
           confuter
           ,
           but
           advise
           him
           to
           joyn
           with
           us
           his
           weak
           Brethren
           ,
           in
           desiring
           God
           to
           pardon
           us
           for
           such
           troubling
           and
           abusing
           the
           Church
           ?
        
         
           1.
           
           As
           to
           his
           Description
           of
           the
           persons
           to
           be
           Baptized
           ,
           I
           shall
           add
           ,
           1.
           
           That
           his
           last
           Description
           ,
           pag.
           173.
           containeth
           nothing
           but
           what
           may
           stand
           with
           ,
           First
           ,
           an
           open
           refusal
           of
           God
           and
           Christ.
           2.
           
           And
           that
           which
           is
           commonly
           taken
           for
           the
           sin
           against
           the
           Holy
           Ghost
           .
           For
           its
           past
           doubt
           that
           men
           may
           both
           be
           convinced
           of
           Duty
           ,
           and
           confess
           the
           Necessity
           of
           it
           ,
           and
           yet
           may
           openly
           profess
           ,
           that
           the
           world
           and
           their
           lusts
           are
           yet
           so
           dear
           to
           them
           that
           they
           will
           not
           yet
           have
           God
           to
           be
           their
           God
           ,
           &
           Christ
           to
           be
           their
           Saviour
           ,
           on
           the
           Gospel
           terms
           .
           And
           I
           think
           a
           man
           that
           openly
           refuseth
           Christ
           at
           the
           present
           ,
           should
           not
           be
           baptized
           at
           the
           present
           ,
           though
           [
           
             he
             be
             convinced
             of
             Duty
             ,
             and
             acknowledge
             the
             necessity
             of
             it
          
           ]
           .
        
         
         
           As
           to
           his
           other
           Description
           ,
           pag.
           172.
           the
           word
           [
           
             Engagement
             to
             it
          
           ]
           either
           signifieth
           [
           an
           engagement
           savingly
           to
           believe
           from
           that
           very
           instant
           forward
           ]
           and
           this
           doth
           Necessarily
           import
           a
           present
           Profession
           of
           consent
           ,
           and
           so
           of
           present
           saving
           faith
           :
           For
           man
           can
           so
           engage
           that
           doth
           not
           Profess
           such
           consent
           and
           believe
           :
           And
           this
           destroyeth
           Mr.
           Blakes
           cause
           .
           Or
           else
           it
           signifieth
           such
           an
           engagement
           to
           believe
           for
           some
           distant
           future
           time
           ,
           which
           is
           consistent
           with
           a
           non-profession
           of
           present
           consent
           to
           have
           Christ
           as
           offered
           .
           And
           this
           is
           the
           same
           with
           that
           before
           confuted
           ;
           If
           such
           may
           be
           Baptized
           ,
           then
           they
           may
           say
           [
           we
           are
           convinced
           that
           we
           must
           savingly
           believe
           in
           Christ
           ,
           and
           we
           do
           engage
           our selves
           to
           do
           it
           ,
           as
           soon
           as
           we
           can
           spare
           the
           world
           and
           forsake
           the
           Flesh
           and
           the
           Devil
           ;
           but
           yet
           we
           cannot
           ,
           and
           will
           not
           do
           this
           .
           ]
           Baptize
           such
           who
           dare
           for
           me
           .
        
         
           But
           for
           a
           further
           search
           of
           Mr.
           Blakes
           mind
           ,
           observe
           his
           words
           ,
           pag.
           175.
           
           Where
           he
           answers
           to
           what
           I
           now
           object
           .
           And
           first
           he
           citeth
           these
           words
           of
           mine
           [
           Where
           you
           say
           that
           an
           acknowledgement
           of
           the
           Necessity
           of
           such
           faith
           ,
           with
           engagement
           to
           it
           ,
           is
           sufficient
           for
           a
           Title
           to
           the
           state
           .
           I
           reply
           .
           Then
           those
           that
           at
           present
           renounce
           Christ
           ,
           so
           it
           be
           against
           their
           knowledge
           and
           Conscience
           ,
           and
           will
           engage
           to
           own
           him
           sincerely
           for
           the
           future
           have
           a
           Title
           to
           Baptism
           ]
           To
           which
           he
           replyeth
           [
           
             How
             comes
             I
             pray
             you
             that
          
           [
           future
           
             in
             ?
             you
             manifest
             much
             reading
             in
             the
             Law
             :
             and
             I
             have
             heard
             this
             as
             a
             Maxim
             ,
          
           In
           obligationibus
           ubi
           nullus
           certus
           statuitur
           dies
           ,
           quovis
           die
           debetur
           ;
           
             There
             is
             no
             day
             overtaken
             ,
             but
             engagement
             is
             for
             present
             ,
          
           &c.
           ]
        
         
           To
           this
           I
           rejoine
           ;
           1.
           
           It
           is
           the
           first
           time
           that
           ever
           I
           heard
           of
           an
           engagement
           that
           was
           not
           
             de
             futuro
          
           as
           to
           the
           performance
           .
           We
           are
           agreed
           that
           the
           Engagement
           is
           present
           ;
           but
           the
           question
           is
           whether
           it
           be
           to
           a
           present
           or
           future
           performance
           .
           And
           it
           is
           by
           Covenant
           or
           Promise
           that
           Mr.
           Blake
           supposeth
           this
           engagement
           made
           .
           And
           is
           there
           any
           which
           is
           not
           
             de
             futuro
          
           ?
           If
           the
           Church
           cannot
           hit
           the
           Right
           way
           of
           Baptizing
           till
           such
           elucidations
           as
           these
           direct
           them
           to
           it
           —
           If
           you
           Promise
           to
           believe
           
             de
             praesenti
          
           ,
           either
           you
           do
           at
           that
           present
           believe
           ,
           or
           you
           do
           not
           .
           If
           you
           do
           ,
           your
           Promise
           as
           to
           that
           present
           act
           which
           you
           already
           perform
           ,
           is
           vain
           :
           as
           if
           I
           Promise
           to
           give
           you
           that
           which
           I
           have
           given
           you
           already
           ,
           or
           in
           that
           instant
           give
           you
           ;
           
           which
           were
           no
           promise
           ,
           but
           a
           donation
           or
           profession
           :
           If
           you
           do
           not
           then
           believe
           ,
           then
           your
           promise
           (
           as
           you
           call
           it
           )
           is
           a
           falshood
           ▪
           And
           to
           tell
           a
           lie
           ,
           is
           no
           such
           a
           duty
           as
           can
           give
           right
           to
           Baptism
           .
           No
           man
           should
           say
           ,
           
             he
             believeth
          
           ,
           when
           he
           doth
           not
           .
           2.
           
           But
           if
           it
           may
           be
           he
           means
           not
           
             futurum
             remotius
          
           ]
           but
           [
           
             futurum
             proximum
          
           .
           ]
           That
           cannot
           well
           be
           neither
           ,
           because
           he
           saith
           [
           the
           engagement
           is
           for
           present
           .
           ]
           But
           suppose
           he
           do
           mean
           by
           [
           present
           ]
           the
           
             futurum
             proximum
          
           ,
           either
           this
           importeth
           a
           profession
           of
           saving
           faith
           ,
           as
           well
           as
           an
           engagement
           to
           believe
           the
           next
           instant
           ,
           or
           it
           doth
           not
           .
           If
           it
           do
           ,
           I
           have
           the
           thing
           I
           seek
           ,
           and
           Mr.
           Blakes
           cause
           is
           given
           away
           .
           If
           not
           ,
           then
           Mr.
           Blake
           doth
           feign
           God
           to
           require
           such
           a
           kind
           of
           promise
           or
           engagement
           as
           our
           titile
           to
           baptism
           ,
           which
           I
           believe
           the
           common
           vote
           of
           reason
           will
           pronounce
           to
           be
           vain
           ,
           ridiculous
           ,
           if
           not
           impossible
           by
           most
           .
           Vain
           it
           must
           needs
           be
           to
           make
           so
           solemn
           a
           promise
           of
           performing
           that
           in
           the
           next
           instant
           ,
           which
           he
           may
           actually
           perform
           ,
           &
           save
           all
           that
           ado
           .
           Should
           I
           cause
           covenants
           to
           be
           solemnly
           drawn
           up
           ,
           and
           witnesses
           called
           ,
           and
           seals
           affixed
           ,
           that
           I
           will
           give
           such
           a
           thing
           in
           the
           next
           Minute
           after
           the
           sealing
           ;
           why
           then
           may
           I
           not
           as
           well
           give
           the
           thing
           it self
           ?
           The
           Minister
           may
           stay
           one
           minute
           longer
           before
           he
           go
           to
           Church
           to
           baptize
           the
           person
           ,
           or
           he
           may
           use
           one
           word
           or
           two
           more
           in
           prayer
           and
           exhortation
           ;
           and
           by
           that
           time
           the
           instant
           would
           be
           come
           .
           And
           Ridiculous
           it
           seems
           to
           me
           ,
           that
           any
           man
           should
           be
           admitted
           upon
           such
           a
           promise
           as
           this
           [
           I
           will
           not
           yet
           leave
           my
           sin
           for
           God
           ,
           nor
           renounce
           the
           world
           the
           Flesh
           and
           the
           Devill
           for
           Christ
           ,
           or
           take
           him
           for
           my
           only
           Lord
           and
           Saviour
           :
           but
           I
           engage
           my self
           to
           do
           it
           ,
           or
           I
           will
           do
           it
           as
           soon
           as
           the
           word
           is
           out
           of
           my
           mouth
           ]
           or
           [
           I
           am
           not
           yet
           willing
           to
           have
           Christ
           as
           he
           is
           offered
           :
           but
           I
           will
           be
           willing
           the
           next
           instant
           .
           ]
           If
           any
           say
           so
           to
           me
           ,
           I
           will
           hold
           my
           hand
           from
           baptizing
           one
           minute
           ,
           and
           ask
           him
           whether
           now
           he
           be
           willing
           ?
           For
           certainly
           the
           man
           must
           break
           his
           promise
           between
           the
           making
           and
           the
           sealing
           of
           it
           ,
           if
           he
           be
           not
           a
           sound
           Believer
           already
           .
           For
           there
           must
           go
           more
           then
           one
           instant
           between
           his
           promise
           and
           the
           Act
           of
           baptizing
           (
           unless
           we
           had
           greater
           velocity
           of
           action
           )
           :
           If
           therefore
           Mr.
           Blake's
           professor
           shall
           say
           ,
           I
           promise
           to
           believe
           savingly
           the
           next
           instant
           [
           then
           if
           he
           do
           not
           ,
           the
           promise
           is
           broke
           before
           it
           is
           sealed
           :
           If
           he
           do
           ;
           
           I
           know
           no
           reason
           but
           why
           I
           may
           require
           him
           to
           profess
           that
           which
           he
           hath
           .
        
         
           And
           is
           it
           not
           a
           kind
           of
           impossibility
           for
           any
           unregenerate
           man
           ,
           rationally
           and
           soberly
           to
           promise
           to
           be
           regenerate
           the
           next
           minute
           or
           instant
           ?
           Or
           for
           any
           that
           is
           destitute
           of
           saving
           faith
           ,
           to
           promise
           to
           believe
           savingly
           the
           next
           instant
           :
           If
           he
           hath
           grace
           of
           such
           command
           and
           can
           believe
           the
           next
           moment
           ,
           why
           not
           now
           ?
           And
           doth
           not
           that
           man
           shew
           his
           heart
           unfound
           ,
           that
           can
           believe
           the
           next
           moment
           ,
           and
           will
           not
           do
           it
           at
           the
           present
           ?
           If
           it
           be
           so
           in
           his
           power
           ,
           let
           him
           not
           stand
           promising
           ,
           but
           do
           it
           .
        
         
           But
           perhaps
           some
           will
           say
           that
           Mr.
           Blake
           meaneth
           not
           the
           next
           instant
           or
           hour
           ,
           or
           day
           ,
           or
           any
           determinate
           time
           ,
           but
           only
           an
           indeterminate
           time
           :
           some
           time
           hereafter
           .
           To
           which
           I
           answer
           1.
           
           He
           expresseth
           himself
           by
           the
           terms
           [
           present
           ]
           and
           [
           
             quovis
             die
             debetur
          
           :
           ]
           therefore
           it
           expresly
           includeth
           the
           next
           instant
           or
           day
           determinately
           .
           2.
           
           And
           if
           it
           were
           otherwise
           ,
           either
           there
           is
           some
           future
           determinate
           time
           of
           the
           Debt
           and
           Obligation
           ,
           or
           none
           .
           If
           none
           ,
           it
           s
           no
           covenant
           or
           Promise
           :
           and
           then
           it
           cannot
           be
           said
           
             quovis
             die
             debetur
          
           .
           If
           any
           ,
           what
           is
           it
           ?
           and
           when
           ?
           Then
           a
           Promise
           to
           be
           a
           Christian
           ,
           so
           long
           hence
           may
           give
           right
           to
           Baptism
           :
           And
           who
           can
           tell
           how
           long
           it
           must
           be
           ?
           If
           any
           time
           before
           death
           ,
           then
           thousands
           of
           Infidels
           ,
           or
           persecutors
           of
           Christianity
           may
           say
           ,
           [
           We
           will
           be
           Christians
           before
           we
           die
           ,
           and
           therefore
           will
           be
           baptised
           ,
           though
           now
           we
           hate
           them
           for
           crossing
           us
           in
           our
           courses
           .
           ]
           But
           this
           cannot
           be
           Mr.
           Blakes
           meaning
           ,
           for
           he
           speaks
           of
           a
           determinate
           time
           
             de
             [
             praesenti
             ]
             &
             [
             quovis
             die
             debetur
             .
          
           ]
           And
           it
           is
           not
           
             debitum
             ex
             praecepto
          
           that
           he
           speaks
           of
           ,
           (
           for
           that
           lieth
           upon
           Infidels
           ,
           )
           but
           
             ex
             promissione
          
           ;
           and
           therefore
           if
           
             quovis
             die
             debetur
          
           ,
           then
           
             proximo
             die
             debetur
          
           ;
           and
           if
           
             proximo
             die
          
           ,
           then
           also
           
             proximo
             instanti
          
           ;
           for
           none
           can
           shew
           a
           reason
           why
           its
           due
           to
           morrow
           and
           not
           to
           day
           ,
           or
           the
           next
           moment
           :
           and
           if
           
             proximo
             instanti
             ,
             vel
             hora
             vel
             die
             ,
          
           then
           the
           Promise
           was
           made
           for
           the
           next
           instant
           ,
           hour
           or
           day
           ,
           or
           else
           the
           Obligation
           could
           not
           have
           arisen
           from
           that
           Promise
           as
           to
           that
           time
           .
        
         
           But
           faith
           Mr.
           
             Blake
             [
             bring
             me
             a
             man
             that
             in
             his
             heart
             is
             convinced
             that
             Jesus
             is
             the
             Christ
             ,
             with
             his
             mouth
             professeth
             him
             ,
             and
             engageth
             
             for
             him
             ,
             and
             in
             the
             mean
             space
             actually
             renounceth
             him
             ,
             and
             I
             will
             do
             what
             you
             would
             have
             me
             with
             him
             ;
             that
             is
             ,
             a
             man
             that
             is
             falling
             headlong
             down
             a
             ladder
             ,
             at
             the
             same
             instant
             he
             is
             climbing
             up
             it
          
           ]
           .
           To
           which
           I
           say
           ,
           1.
           
           If
           you
           mean
           an
           Absolute
           Renouncing
           him
           ,
           or
           for
           the
           same
           time
           when
           he
           determineth
           to
           begin
           his
           Accepting
           of
           him
           ,
           I
           confess
           it
           were
           a
           contradiction
           :
           but
           of
           your
           own
           feigning
           ,
           and
           nothing
           to
           our
           business
           .
           2.
           
           And
           therefore
           if
           you
           suppose
           the
           man
           to
           promise
           to
           believe
           savingly
           the
           next
           minute
           ,
           then
           I
           confess
           it
           will
           not
           stand
           with
           a
           future
           Renouncing
           him
           :
           But
           then
           it
           is
           as
           true
           ,
           that
           such
           a
           promise
           containeth
           ,
           importeth
           ,
           or
           supposeth
           a
           present
           profession
           of
           saving
           faith
           ,
           or
           it
           is
           absurd
           and
           vain
           ,
           as
           is
           aforesaid
           .
           3.
           
           But
           if
           it
           be
           a
           promise
           to
           believe
           only
           at
           such
           a
           distance
           of
           futurity
           ,
           then
           it
           not
           only
           may
           stand
           with
           a
           renouncing
           Christ
           till
           that
           time
           come
           ,
           but
           seemeth
           to
           imply
           that
           so
           it
           is
           ,
           if
           you
           suppose
           faith
           to
           be
           so
           far
           in
           the
           unregenerate
           mans
           power
           that
           he
           can
           make
           such
           promises
           of
           it
           .
           I
           told
           you
           before
           (
           which
           made
           you
           angry
           )
           where
           a
           renouncing
           of
           Christ
           did
           stand
           with
           your
           two
           first
           qualifications
           ,
           Conviction
           ,
           and
           Verbal
           acknowledgement
           ,
           viz.
           Mat.
           21.38
           .
           
             This
             is
             the
             Heir
             ;
             come
             let
             us
             kill
             him
             ,
             and
             seize
             on
             the
             Inheritance
             .
          
           ]
           And
           for
           your
           lust
           of
           Engaging
           to
           him
           (
           such
           an
           Engagement
           as
           you
           describe
           ,
           to
           believe
           savingly
           )
           as
           I
           have
           said
           ,
           if
           it
           be
           to
           believe
           at
           present
           ,
           it
           is
           inseparable
           from
           a
           profession
           of
           saving
           faith
           .
           If
           only
           to
           believe
           at
           such
           a
           distant
           time
           ,
           it
           is
           possible
           to
           renounce
           all
           actuall
           union
           and
           special
           communion
           with
           him
           till
           that
           time
           ,
           and
           to
           say
           ,
           I
           will
           not
           have
           Christ
           as
           offered
           til
           such
           a
           time
           ,
           or
           till
           I
           can
           better
           spare
           my
           lusts
           ;
           can
           you
           shew
           us
           here
           such
           contradictory
           work
           as
           your
           tumbler
           is
           supposed
           to
           make
           .
        
         
           Again
           ,
           in
           Pag.
           176.
           he
           reciteth
           the
           like
           ,
           [
           
             Our
             profession
             qualifying
             for
             Baptism
             is
             not
             a
             profession
             that
             we
             have
             such
             faith
             (
             which
             cannot
             be
             done
             without
             an
             eminence
             of
             faith
             to
             assurance
             ;
             )
             but
             a
             profession
             of
             the
             necessity
             of
             it
             to
             salvation
             ,
             &
             an
             engagement
             to
             it
             .
          
           ]
        
         
           To
           which
           I
           say
           ,
           1.
           
           For
           your
           reason
           in
           the
           Parenthesis
           ,
           we
           shall
           silence
           it
           anon
           .
           2.
           
           Again
           :
           One
           that
           openly
           refuseth
           Christ
           at
           present
           ,
           may
           profess
           that
           necessity
           of
           Faith
           ,
           and
           engage
           to
           it
           for
           the
           future
           at
           a
           distance
           ,
           that
           is
           ,
           to
           be
           a
           Christian
           so
           long
           hence
           .
           But
           he
           that
           promiseth
           it
           the
           next
           instant
           ,
           if
           soberly
           ,
           doth
           profess
           it
           at
           this
           instant
           ;
           For
           he
           professeth
           his
           consent
           
           or
           willingness
           to
           have
           Christ
           as
           offered
           ,
           which
           is
           saving
           Faith.
           For
           no
           man
           breathing
           can
           say
           (
           with
           any
           such
           credibility
           as
           a
           sober
           man
           should
           regard
           )
           I
           will
           be
           willing
           or
           consent
           the
           next
           moment
           or
           hour
           ;
           but
           he
           that
           is
           willing
           and
           doth
           consent
           or
           professeth
           so
           to
           do
           at
           this
           present
           when
           he
           saith
           so
           .
        
         
           Again
           ,
           p.
           177.
           he
           saith
           to
           the
           citation
           of
           the
           foresaid
           Text
           ,
           [
           
             I
             am
             sorry
             that
             such
             things
             should
             be
             mentioned
             where
             enquiry
             after
             truth
             is
             contended
             ,
             and
             contention
             not
             studied
             .
             It
             is
             well
             known
             that
             I
             speak
             to
             a
             faith
             of
             profession
             ,
             which
             is
             theirs
             that
             take
             so
             that
             party
             which
             is
             for
             that
             Christ
             ,
             and
             not
             with
             those
             that
             professedly
             go
             in
             a
             full
             opposition
             against
             him
             ,
             and
             are
             in
             a
             high
             rode
             (
             any
             such
             conviction
             of
             spirit
             supposed
             of
             sin
             ,
             against
             the
             Holy
             Ghost
             .
             ]
             Ans.
          
           It
           is
           your
           expressed
           opinion
           that
           I
           argue
           against
           ,
           and
           not
           your
           heart
           ,
           nor
           any
           thing
           that
           is
           
             well
             known
          
           ,
           by
           other
           means
           and
           to
           other
           men
           .
           If
           the
           faith
           or
           profession
           which
           you
           make
           a
           sufficient
           Title
           to
           Baptism
           ,
           be
           consistent
           with
           such
           persecution
           or
           sin
           against
           the
           Holy
           Ghost
           (
           as
           you
           speak
           )
           then
           it
           behooved
           me
           to
           manifest
           the
           consistency
           ,
           though
           it
           make
           you
           sorry
           ;
           I
           do
           it
           to
           shew
           the
           face
           of
           your
           doctrine
           and
           not
           otherwise
           to
           contend
           &
           your
           sorrow
           is
           but
           a
           sorry
           defence
           .
           2.
           
           What
           you
           do
           mean
           by
           [
           
             a
             faith
             of
             Profession
          
           ]
           ?
           This
           was
           not
           in
           the
           former
           descriptions
           which
           I
           examined
           or
           met
           with
           .
           Do
           you
           put
           the
           wrong
           end
           forward
           ,
           and
           indeed
           mean
           [
           
             a
             profession
             of
             faith
          
           [
           or
           ]
           
             a
             faith
             conjunct
             with
             a
             profession
             ]
             ?
          
           If
           not
           I
           know
           not
           what
           you
           mean.
           If
           you
           do
           ,
           then
           what
           profession
           is
           it
           ,
           and
           of
           what
           faith
           ?
           Not
           of
           a
           saving
           faith
           ;
           for
           that
           you
           before
           disclaimed
           ;
           and
           if
           that
           were
           it
           that
           you
           mean
           must
           be
           professed
           ,
           you
           yield
           the
           Cause
           .
           It
           is
           therefore
           the
           profession
           of
           some
           common
           faith
           ;
           and
           that
           is
           it
           which
           you
           call
           Dogmatical
           .
           And
           if
           it
           be
           indeed
           a
           profession
           of
           a
           meer
           Dogmatical
           faith
           ,
           or
           Assent
           ,
           it
           is
           consistent
           with
           that
           renouncing
           Christ
           which
           I
           mentioned
           ,
           and
           is
           no
           more
           than
           theirs
           [
           
             This
             is
             the
             Heir
             ;
             come
             let
             us
             kill
             him
          
           ]
           .
           But
           if
           it
           be
           more
           than
           Dogmatical
           ,
           and
           have
           the
           Wills
           consent
           ,
           why
           will
           no
           intreaty
           prevail
           with
           you
           to
           describe
           it
           ,
           and
           tell
           us
           what
           it
           is
           that
           is
           consented
           to
           ?
           and
           so
           prove
           that
           to
           you
           to
           be
           the
           title
           to
           Baptism
           and
           the
           Lord's
           Supper
           ?
           In
           part
           or
           in
           whole
           ;
           I
           know
           not
           whether
           ,
           you
           tell
           me
           of
           their
           consent
           in
           the
           next
           words
           ,
           [
           
             They
             take
             to
             that
             party
             
             which
             is
             for
             Christ
             and
             not
             with
             those
             that
             professedly
             go
             in
             a
             full
             opposition
             against
             him
             .
          
           ]
           But
           I
           dare
           not
           say
           that
           now
           I
           have
           all
           your
           sense
           .
           1.
           
           Where
           do
           you
           find
           in
           Scripture
           that
           such
           a
           faith
           is
           the
           Title
           to
           Sacraments
           ?
           or
           that
           ever
           man
           was
           admitted
           to
           them
           upon
           such
           a
           profession
           ?
           2.
           
           If
           they
           may
           be
           so
           admitted
           ,
           then
           let
           us
           see
           the
           consequence
           .
           By
           [
           
             taking
             to
             that
             party
             which
             is
             for
             Christ
             ,
          
           ]
           either
           you
           mean
           ,
           1.
           
           That
           they
           profess
           themselves
           to
           be
           of
           those
           that
           are
           sincerely
           Christians
           :
           or
           2.
           
           That
           they
           profess
           themselves
           willing
           to
           be
           under
           Church
           Rulers
           and
           Ordinances
           (
           as
           Bellarmine
           speaks
           ;
           )
           or
           3.
           
           That
           they
           will
           take
           part
           with
           Christians
           ,
           in
           pleading
           ,
           defending
           ,
           &c.
           
           If
           the
           first
           be
           your
           meaning
           ,
           then
           they
           profess
           themselves
           true
           Christians
           ,
           and
           so
           to
           have
           saving
           faith
           .
           For
           there
           is
           but
           two
           sorts
           of
           Christians
           ;
           Those
           that
           are
           really
           so
           ,
           having
           saving
           faith
           :
           and
           those
           that
           are
           Analogically
           Christians
           ,
           professing
           saving
           faith
           ,
           when
           they
           have
           it
           not
           .
           2.
           
           If
           you
           mean
           the
           second
           with
           the
           Papists
           ,
           then
           consider
           that
           it
           is
           not
           into
           the
           Pope
           ,
           nor
           Church
           Rulers
           ,
           nor
           Ordinances
           that
           we
           are
           baptized
           ,
           but
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           .
           And
           suppose
           that
           a
           man
           truly
           understand
           on
           what
           terms
           Christ
           is
           offered
           in
           the
           Gospel
           ,
           that
           man
           may
           say
           [
           I
           am
           content
           to
           be
           in
           the
           Church
           under
           teaching
           ,
           and
           to
           receive
           the
           Sacraments
           ,
           and
           to
           accompany
           Christians
           and
           fight
           for
           them
           ;
           but
           yet
           I
           will
           not
           yet
           be
           a
           Christian
           my self
           ;
           For
           I
           am
           not
           willing
           that
           Christ
           should
           sanctifie
           me
           ,
           and
           save
           me
           from
           my
           sins
           .
           [
           And
           who
           that
           dependeth
           on
           the
           mouth
           of
           Christ
           would
           baptize
           this
           man
           ?
           It
           is
           no
           more
           than
           belongeth
           to
           a
           Seeker
           or
           a
           Catechumne
           to
           be
           willing
           to
           hear
           .
           And
           God
           never
           made
           it
           a
           Title
           to
           Sacraments
           ,
           meerly
           to
           bee
           willing
           to
           receive
           them
           .
           Else
           all
           may
           receive
           them
           that
           will.
           At
           least
           ,
           I
           must
           profess
           that
           I
           can
           hardly
           believe
           ,
           but
           that
           all
           that
           will
           receive
           them
           ,
           must
           profess
           that
           they
           receive
           them
           to
           the
           ends
           which
           they
           are
           appointed
           to
           .
           And
           that
           no
           man
           can
           do
           ,
           that
           doth
           not
           
             eodem
             actu
          
           profess
           himself
           a
           true
           believer
           .
           If
           the
           third
           be
           your
           sense
           ,
           then
           no
           doubt
           but
           many
           Christians
           in
           the
           Indies
           have
           had
           Moors
           and
           Indian
           serva●ts
           ,
           who
           were
           willing
           to
           associate
           with
           Christians
           ,
           and
           loved
           them
           ,
           and
           would
           live
           and
           die
           with
           them
           ,
           that
           yet
           were
           no
           Christians
           themselves
           .
        
         
           But
           the
           fullest
           declaration
           of
           Mr.
           Blake's
           mind
           I
           find
           pag.
           
           147.
           upon
           my
           earnest
           provocation
           of
           him
           to
           describe
           that
           faith
           which
           entitleth
           to
           Baptism
           .
           The
           words
           are
           these
           :
           [
           Seeing
           Mr.
           Baxter
           
             calls
             upon
             me
             to
             declare
             my self
             further
             in
             this
             thing
             ,
             I
             do
             believe
             and
             profess
             to
             hold
             that
             he
             that
             upon
             hearing
             the
             Gospel
             preacht
             ,
             and
             the
             truth
             of
             it
             published
             and
             opened
             ,
             shall
             professedly
             abjure
             all
             other
             opposite
             wayes
             whatsoever
             ,
             and
             choose
             the
             Christian
             way
             for
             salvation
             ,
             promising
             to
             follow
             the
             Rules
             of
             it
             ,
             is
             to
             be
             baptized
             ,
             and
             his
             seed
             ,
          
           &c.
           ]
           To
           which
           I
           reply
           :
           If
           this
           be
           not
           a
           profession
           of
           saving
           faith
           ,
           I
           despair
           of
           ever
           being
           saved
           .
           1.
           
           No
           man
           but
           a
           sanctified
           man
           can
           truly
           desire
           salvation
           it self
           ,
           as
           it
           is
           indeed
           consisting
           in
           the
           blessed
           fruition
           of
           God
           in
           Intuition
           ,
           Love
           ,
           Praise
           ;
           and
           there
           is
           no
           other
           salvation
           .
           No
           man
           but
           the
           Regenerate
           can
           truly
           renounce
           all
           opposite
           wayes
           .
           One
           opposite
           way
           is
           the
           way
           of
           the
           flesh
           and
           carnal
           reason
           ,
           and
           the
           way
           of
           worldliness
           ,
           &c.
           
           No
           man
           can
           live
           out
           of
           action
           ;
           nor
           out
           of
           moral
           action
           which
           tendeth
           to
           an
           end
           ,
           and
           that
           end
           is
           his
           own
           felicity
           .
           He
           therefore
           that
           renounceth
           all
           other
           ways
           ,
           must
           turn
           to
           Christ
           the
           only
           way
           :
           or
           else
           cut
           his
           own
           throat
           ,
           or
           some
           way
           murther
           himself
           that
           he
           may
           cease
           action
           :
           or
           else
           must
           attain
           to
           a
           perfect
           desperation
           .
           3.
           
           No
           man
           but
           the
           Regenerate
           doth
           heartily
           choose
           the
           Christian
           way
           for
           salvation
           .
           For
           what
           is
           that
           but
           to
           choose
           Christ
           for
           salvation
           ?
           and
           what
           is
           that
           but
           (
           supposing
           assent
           )
           the
           true
           description
           of
           saving
           faith
           ?
           4.
           
           No
           man
           but
           the
           Regenerate
           can
           sincerely
           follow
           ,
           or
           resolve
           and
           promise
           to
           follow
           the
           Rules
           of
           that
           way
           .
           For
           what
           is
           that
           but
           to
           follow
           the
           rules
           of
           Christ
           and
           Scripture
           ?
           And
           what
           is
           that
           but
           sincerely
           to
           obey
           ?
           So
           that
           he
           that
           professeth
           these
           four
           Points
           ,
           or
           any
           one
           of
           them
           ,
           doth
           profess
           that
           which
           is
           proper
           to
           the
           regenerate
           .
           So
           that
           if
           Mr.
           Blake
           do
           not
           here
           give
           up
           his
           Cause
           ,
           and
           say
           as
           I
           do
           ,
           understand
           English
           that
           can
           for
           me
           .
           If
           Mr.
           Blake
           dare
           adjudge
           all
           those
           to
           damnation
           that
           go
           not
           further
           than
           this
           faith
           which
           he
           here
           describeth
           to
           be
           professed
           ,
           (
           as
           he
           must
           if
           he
           suppose
           this
           to
           be
           the
           profession
           of
           a
           faith
           short
           of
           saving
           )
           he
           shall
           never
           have
           my
           vote
           in
           approbation
           of
           his
           censure
           .
           If
           those
           who
           perform
           that
           which
           is
           here
           said
           to
           be
           professed
           ,
           be
           not
           saved
           ,
           I
           know
           not
           who
           will.
           Therefore
           I
           doubt
           not
           but
           it
           is
           the
           profession
           of
           a
           saving
           faith
           .
        
         
           But
           what
           need
           we
           make
           any
           further
           enquiry
           ,
           or
           dispute
           
           against
           a
           man
           that
           professedly
           yields
           the
           cause
           ?
           Hear
           his
           foregoing
           words
           ,
           pag.
           147.
           [
           
             His
             two
             first
             Arguments
             drawn
             from
             authority
             ,
             the
             first
             of
             the
             Assembly
             of
             Divines
             ,
             and
             others
             of
             a
             number
             of
             Fathers
             ,
             are
             brought
             to
             prove
             that
             the
             profession
             of
             a
             just●fying
             faith
             is
             required
             to
             Baptism
             :
             And
             what
             is
             that
             to
             me
             ,
             who
             never
             denied
             it
             ,
             but
             in
             plain
             words
             have
             often
             affirmed
             it
             ?
             It
             sufficiently
             implyed
             where
             I
             require
             a
             Dogmatical
             faith
             to
             Baptism
             .
             A
             Dogmatical
             faith
             assents
             to
             that
             of
             Apollo's
             ,
             Jesus
             is
             the
             Christ
             ;
             and
             when
             I
             say
             that
             this
             entitles
             ,
             I
             cannot
             mean
             concealed
             or
             denyed
             ,
             but
             openly
             professed
             :
          
           ]
           Reader
           canst
           thou
           tell
           what
           to
           make
           of
           this
           ?
           is
           not
           here
           a
           plain
           concession
           ,
           that
           a
           profession
           of
           justifying
           faith
           is
           requisite
           to
           Baptism
           ?
           and
           doth
           he
           not
           averr
           that
           he
           never
           denied
           it
           ?
           Perhaps
           we
           have
           disputed
           all
           this
           while
           without
           an
           adversary
           ;
           as
           to
           Mr.
           Blake
           let
           it
           be
           so
           :
           and
           let
           us
           see
           the
           truth
           prevail
           ,
           and
           I
           shall
           not
           be
           industrious
           to
           prove
           to
           Mr.
           Blake
           that
           he
           hath
           said
           the
           contrary
           .
           But
           yet
           me
           thinks
           its
           a
           marvellous
           thing
           that
           a
           man
           should
           so
           frequently
           express
           his
           mind
           against
           the
           necessity
           of
           the
           presence
           &
           profession
           of
           a
           justifying
           faith
           ,
           as
           to
           Baptism
           ,
           and
           for
           the
           sufficiency
           of
           a
           faith
           short
           of
           justifying
           ,
           and
           the
           profession
           thereof
           ,
           as
           a
           title
           to
           that
           Ordinance
           ,
           
           and
           now
           say
           that
           he
           never
           denyed
           the
           Profession
           of
           a
           justifying
           faith
           to
           Baptism
           ,
           but
           in
           plain
           words
           hath
           oft
           affirmed
           it
           .
           Read
           the
           words
           that
           I
           before
           cited
           out
           of
           him
           :
           read
           both
           his
           books
           and
           see
           how
           much
           of
           the
           scope
           of
           them
           is
           this
           way
           .
           And
           let
           the
           Reader
           when
           he
           hath
           done
           ,
           tell
           us
           if
           he
           can
           ,
           what
           Mr.
           Blake
           talk't
           for
           .
           By
           the
           words
           an
           English
           man
           would
           think
           that
           he
           had
           at
           large
           argued
           for
           the
           sufficiency
           of
           a
           faith
           short
           of
           justifying
           ,
           
             in
             re
             &
             professione
          
           ,
           as
           to
           entitle
           to
           Baptism
           .
           But
           here
           he
           seems
           most
           expresly
           to
           deny
           it
           .
           I
           say
           ,
           
             he
             seems
          
           :
           for
           I
           must
           profess
           that
           I
           dare
           not
           presume
           that
           I
           understand
           him
           here
           neither
           .
           For
           the
           rest
           of
           his
           book
           which
           I
           thought
           I
           understood
           ,
           seemed
           as
           plain
           as
           this
           .
           I
           began
           once
           of
           think
           that
           a
           fraud
           lay
           under
           these
           words
           ,
           and
           that
           it
           is
           here
           necessity
           of
           Precept
           only
           which
           he
           means
           when
           he
           saith
           that
           [
           
             a
             Profession
             of
             saving
             faith
             is
             necessary
             to
             Baptism
          
           ]
           and
           not
           a
           necessity
           to
           means
           ,
           or
           that
           it
           is
           
             sine
             qua
             non
          
           .
           But
           though
           I
           know
           no
           other
           way
           to
           reconcile
           him
           here
           to
           his
           books
           ,
           yet
           this
           cannot
           be
           his
           sense
           .
           For
           the
           man
           is
           not
           fradulent
           ;
           and
           besides
           his
           following
           arguing
           sheweth
           the
           contrary
           .
           But
           then
           I
           
           confess
           that
           arguing
           amazeth
           me
           again
           .
           He
           will
           prove
           that
           he
           is
           for
           the
           necessity
           of
           the
           profession
           of
           a
           justifying
           faith
           to
           Baptism
           ,
           because
           he
           is
           for
           the
           necessity
           of
           a
           Dogmatical
           faith
           ,
           and
           that
           faith
           must
           be
           profess
           .
           Wonderful
           !
           Doth
           he
           make
           a
           justifying
           and
           a
           Dogmatical
           faith
           all
           one
           ?
           No
           ;
           he
           constantly
           distinguisheth
           and
           opposeth
           them
           .
           How
           then
           doth
           he
           prove
           that
           he
           asserteth
           the
           necessity
           of
           the
           profession
           of
           a
           justifying
           faith
           because
           he
           asserteth
           the
           necessity
           of
           a
           professed
           Dogmatical
           faith
           .
           Reader
           I
           am
           at
           a
           loss
           :
           I
           dare
           not
           say
           Mr.
           Blake
           is
           so
           ;
           perhaps
           he
           understands
           himself
           ,
           make
           thy
           best
           on
           't
           :
           for
           I
           can
           make
           nothing
           on
           't
           ,
           or
           worse
           then
           nothing
           .
           But
           if
           really
           he
           will
           be
           of
           this
           mind
           that
           [
           the
           Reality
           of
           a
           dogmatical
           faith
           is
           necessary
           ,
           and
           the
           profession
           of
           a
           justifying
           faith
           ]
           I
           shall
           not
           only
           thank
           him
           for
           giving
           quiet
           profession
           to
           the
           truth
           ,
           but
           I
           will
           give
           him
           some
           back
           again
           ,
           and
           will
           come
           my self
           a
           beg
           lower
           then
           he
           ;
           and
           will
           affirm
           that
           we
           must
           give
           them
           the
           Sacraments
           that
           profess
           a
           saving
           faith
           ,
           though
           they
           have
           not
           so
           much
           as
           the
           Reality
           of
           a
           Dogmatical
           faith
           .
           
             Yet
             Reader
             if
             thou
             think
             that
             there
             is
             any
             parcel
             of
             the
             cause
             which
             Mr.
             Blake
             doth
             not
             expresly
             give
             up
             ,
             after
             all
             his
             labour
             ,
             adjoin
             his
             words
             p.
             124.
             and
             rest
             satisfied
             [
             
               so
               that
               I
               conceit
               no
               promise
               of
               these
               Ordinances
               made
               to
               such
               a
               faith
               ;
               but
               an
               actual
               investiture
               of
               every
               such
               believer
               in
               them
               .
            
          
           ]
        
         
           I
           have
           made
           the
           best
           enquiry
           I
           can
           into
           Mr.
           Blake's
           sense
           ,
           and
           I
           cannot
           find
           any
           reasonable
           footing
           for
           a
           man
           to
           fix
           upon
           ,
           if
           we
           once
           forsake
           our
           present
           hold
           ;
           and
           say
           that
           it
           is
           a
           profession
           of
           some
           other
           faith
           short
           of
           that
           which
           justifyeth
           ,
           which
           is
           the
           title
           to
           the
           Sacraments
           .
           For
           as
           no
           man
           can
           prove
           out
           of
           Scripture
           then
           what
           faith
           it
           must
           be
           ,
           but
           we
           shall
           there
           be
           at
           a
           loss
           ;
           so
           whatever
           he
           assert
           ,
           we
           have
           evidence
           enough
           to
           prove
           it
           insufficient
           .
           A
           Real
           Dogmatical
           faith
           cannot
           be
           the
           title
           ;
           For
           then
           the
           Baptizer
           must
           know
           the
           heart
           .
           The
           profession
           of
           a
           bare
           Dogmatical
           faith
           or
           assent
           cannot
           be
           it
           :
           For
           then
           he
           that
           hath
           the
           faith
           of
           Devils
           ,
           persecutors
           of
           Christ
           ,
           and
           such
           as
           are
           supposed
           to
           sin
           against
           the
           Holy
           Ghost
           ,
           should
           have
           title
           .
           Some
           consent
           therefore
           of
           the
           will
           there
           must
           be
           .
           But
           to
           what
           ,
           if
           not
           to
           have
           Christ
           as
           he
           is
           offered
           ,
           who
           can
           tell
           ?
           A
           consent
           to
           be
           externally
           Baptized
           will
           not
           serve
           .
           A
           consent
           to
           Baptism
           as
           Baptism
           comprizeth
           saving
           faith
           .
           A
           consent
           to
           
           be
           a
           named
           Christian
           ,
           and
           to
           live
           among
           them
           ,
           may
           be
           without
           any
           profession
           of
           Christianity
           .
           No
           man
           can
           tell
           where
           to
           fix
           ,
           nor
           what
           we
           must
           consent
           to
           ,
           to
           procure
           a
           Title
           ,
           if
           once
           we
           forsake
           the
           present
           ground
           .
           If
           any
           man
           will
           give
           us
           yet
           a
           more
           exact
           Description
           of
           a
           faith
           short
           of
           justifying
           ,
           entitling
           to
           Baptism
           and
           the
           Lords
           Supper
           ,
           I
           shall
           be
           willing
           to
           examine
           it
           .
           For
           hitherto
           I
           cannot
           see
           where
           I
           should
           set
           my
           foot
           if
           I
           should
           leave
           the
           ground
           I
           stand
           on
           .
        
         
           I
           now
           come
           to
           examine
           the
           Arguments
           that
           are
           brought
           for
           the
           contrary
           opinion
           .
           And
           I
           shall
           begin
           with
           Mr.
           Blake's
           ,
           and
           then
           proceed
           to
           some
           which
           others
           insist
           upon
           .
        
         
           In
           his
           Tre●t
           of
           Sacr.
           pag.
           161.
           
           Mr.
           Blake
           beginneth
           some
           as
           he
           calleth
           them
           [
           Additional
           Arguments
           ,
           that
           a
           faith
           short
           of
           that
           which
           justifieth
           gives
           title
           to
           Baptism
           .
           ]
        
         
           
             ARGUMENT
             I.
             
          
           
             Mr.
             Blake
             
               They
               that
               have
               right
               in
               the
               sight
               of
               God
               to
               many
               and
               great
               Priviledges
               of
               his
               gift
               ,
               have
               a
               right
               in
               his
               sight
               to
               the
               first
               and
               leading
               Priviledges
               ;
               this
               I
               think
               cannot
               be
               denied
               :
               having
               a
               right
               to
               those
               that
               follow
               ,
               they
               have
               right
               to
               those
               that
               lead
               .
               If
               any
               had
               in
               the
               time
               of
               the
               Law
               right
               to
               the
               Passeover
               ,
               they
               had
               right
               to
               Circumcision
               ;
               and
               if
               any
               now
               have
               right
               to
               the
               Lords
               Supper
               ,
               they
               have
               right
               to
               Baptism
               .
               But
               those
               of
               a
               faith
               that
               is
               short
               of
               that
               which
               ●ustifies
               ,
               have
               right
               to
               many
               and
               great
               Priviledges
               in
               the
               sight
               of
               God.
               This
               is
               clear
               from
               the
               Apostle
               ,
               Rom.
               3.1
               .
               The
               Jew
               outwardly
               where
               Circumcision
               of
               heart
               was
               wanting
               ,
               had
               every
               way
               much
               benefit
               and
               advantage
               ;
               he
               had
               therefore
               right
               to
               Circumcision
               ,
               and
               those
               with
               him
               that
               are
               short
               of
               a
               faith
               that
               justifies
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               .
            
          
        
         
           
             ANSWER
             I.
             
          
           
             The
             question
             is
             not
             in
             the
             conclusion
             .
             If
             all
             be
             granted
             ,
             it
             s
             nothing
             for
             Mr.
             Blake's
             cause
             or
             against
             mine
             .
             It
             is
             not
             all
             one
             to
             conclude
             [
             
               those
               that
               are
               short
               of
               a
               faith
               that
               ●ustifies
               have
               right
            
             ]
             and
             [
             
               such
               a
               faith
               gives
               right
            
             ]
             or
             is
             the
             qualification
             ,
             condition
             ,
             or
             evidence
             of
             right
             either
             .
             A
             man
             that
             is
             a
             Burgess
             of
             such
             a
             Corporation
             hath
             right
             to
             be
             Major
             .
             But
             his
             Burgesship
             gives
             him
             
             not
             that
             right
             ,
             but
             his
             election
             .
             A
             Frenchman
             hath
             right
             to
             the
             Crown
             of
             France
             ,
             but
             not
             because
             he
             is
             a
             Frenchman
             .
             The
             Jew
             outwardly
             ,
             Rom.
             3.
             had
             not
             his
             right
             by
             a
             faith
             short
             of
             justifying
             ;
             But
             he
             had
             first
             an
             actual
             abode
             among
             Ordinances
             ,
             and
             the
             offers
             of
             Grace
             and
             helps
             to
             salvation
             ,
             by
             free
             providentiall
             disposal
             of
             mercy
             .
             2.
             
             The
             claim
             that
             he
             made
             to
             Church-priviledges
             before
             men
             ,
             must
             be
             upon
             his
             
               Professing
               of
               saving
               faith
            
             ;
             viz.
             That
             he
             took
             the
             Lord
             only
             for
             his
             God
             ,
             and
             believed
             in
             him
             according
             to
             the
             tenor
             of
             the
             Promise
             :
             and
             not
             upon
             the
             having
             or
             Professing
             of
             a
             faith
             of
             another
             Species
             .
          
           
             This
             answer
             sufficeth
             as
             to
             the
             present
             controversie
             :
             But
             because
             Mr.
             Blake
             doth
             seem
             also
             to
             intend
             these
             Arguments
             to
             the
             following
             controversie
             ,
             I
             shall
             briefly
             enervate
             them
             as
             to
             both
             ,
             that
             I
             may
             not
             be
             put
             to
             go
             over
             them
             again
             when
             I
             come
             to
             that
             controversie
             .
          
           
             2.
             
             I
             deny
             that
             Baptism
             is
             [
             
               the
               first
               and
               leading
               Priviledge
               of
               Gods
               gifts
               .
            
             ]
             It
             is
             a
             great
             Priviledge
             to
             have
             the
             Gospel
             preached
             to
             them
             ,
             to
             have
             pardon
             conditionally
             offered
             them
             ,
             that
             is
             ,
             if
             they
             will
             accept
             of
             Christ
             to
             be
             converted
             ,
             and
             made
             a
             true
             believer
             ;
             to
             be
             born
             of
             Christian
             Parents
             .
             &c.
             These
             and
             more
             are
             Priviledges
             ,
             and
             before
             baptism
             .
             3.
             
             I
             distinguish
             at
             large
             of
             the
             term
             (
             Right
             )
             in
             my
             Apologie
             .
             Here
             let
             it
             suffice
             to
             say
             :
             1.
             
             Right
             is
             properly
             so
             called
             ,
             which
             in
             this
             case
             must
             arise
             from
             a
             promise
             or
             proper
             gift
             .
             2.
             
             Or
             it
             is
             Analogically
             so
             called
             ,
             which
             ariseth
             1.
             indirectly
             from
             Gods
             command
             to
             the
             Parent
             ,
             Priest
             ,
             Pastor
             &c.
             to
             do
             this
             for
             all
             that
             require
             it
             ,
             upon
             a
             profession
             of
             true
             faith
             .
             2.
             
             Or
             from
             bare
             permission
             or
             providential
             disposal
             .
             4.
             
             I
             distinguish
             also
             the
             Jews
             case
             from
             ours
             :
             They
             had
             some
             promise
             of
             a
             continuance
             of
             Ordinances
             among
             them
             ,
             though
             not
             for
             perpetuity
             ,
             yet
             for
             a
             long
             time
             ,
             which
             no
             Church
             on
             earth
             hath
             now
             .
             5.
             
             And
             now
             I
             answer
             to
             the
             Minor
             :
             1.
             
             An
             Analogical
             improper
             right
             ,
             resulting
             from
             permission
             ,
             and
             a
             command
             to
             Ministers
             to
             Baptize
             all
             that
             upon
             such
             a
             profession
             require
             Baptism
             ,
             this
             I
             ever
             granted
             to
             all
             that
             profess
             saving
             faith
             .
             2.
             
             But
             a
             proper
             right
             ,
             from
             promise
             or
             proper
             gift
             ,
             which
             may
             warrant
             them
             to
             claim
             or
             require
             the
             thing
             from
             God
             or
             man
             ;
             this
             I
             deny
             to
             any
             but
             true
             believers
             and
             
             their
             seed
             .
             They
             may
             not
             lawfully
             require
             it
             ,
             though
             we
             must
             give
             it
             them
             if
             they
             do
             require
             it
             ,
             upon
             such
             a
             profession
             .
             3.
             
             But
             without
             a
             profession
             of
             saving
             faith
             ,
             they
             may
             neither
             require
             it
             ,
             nor
             we
             give
             it
             if
             they
             do
             require
             it
             ,
             whatever
             other
             short
             faith
             they
             have
             ,
             or
             profess
             .
             4.
             
             Thus
             also
             the
             Case
             was
             with
             the
             Jews
             ,
             allowing
             the
             difference
             made
             by
             the
             foresaid
             peculiar
             Promise
             to
             them
             .
          
        
         
           
             ARGUMENT
             II.
             
          
           
             
               Mr
               ,
               Blake
            
             .
             
               Those
               that
               are
               a
               People
               by
               Gods
               gracious
               dispensation
               nigh
               to
               God
               ,
               comparative
               to
               others
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               visible
               admittance
               to
               this
               more
               near
               relation
               .
               This
               I
               think
               is
               clear
               ;
               men
               have
               right
               to
               be
               admitted
               to
               their
               right
               .
               But
               those
               that
               come
               short
               of
               Justifying
               faith
               ,
               are
               a
               people
               by
               Gods
               gracious
               dispensations
               nigh
               unto
               God
               ,
               comparative
               to
               others
               ;
               this
               is
               plain
               in
               the
               whole
               visible
               Nation
               of
               the
               Jews
               ,
               as
               appears
               ,
               Deut.
               4
               7.
               
               Psal.
               147.19
               .
               and
               148.14
               .
               Those
               therefore
               that
               are
               short
               of
               Justifying
               faith
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               admission
               to
               this
               nearer
               relation
               .
            
          
        
         
           
             ANSWER
             .
          
           
             The
             Jews
             were
             nigher
             to
             God
             than
             other
             people
             .
             1.
             
             In
             that
             they
             had
             the
             offers
             of
             Grace
             which
             other
             people
             had
             not
             .
             2.
             
             And
             many
             great
             Deliverances
             and
             temporal
             priviledges
             ,
             which
             others
             had
             not
             .
             Both
             these
             Infidels
             and
             Heathens
             may
             now
             have
             ;
             and
             therefore
             they
             prove
             no
             Right
             to
             Baptism
             .
             3.
             
             They
             were
             nigher
             by
             some
             promises
             peculiar
             to
             that
             Nation
             ,
             which
             is
             nothing
             to
             us
             .
             4.
             
             They
             were
             nigher
             by
             their
             Consent
             to
             the
             offers
             of
             Grace
             ,
             and
             the
             Covenant
             of
             the
             Lord
             ;
             which
             was
             proper
             (
             in
             sincerity
             )
             to
             the
             sanctified
             .
             5.
             
             And
             by
             their
             
               profession
               of
               Consent
            
             ,
             and
             external
             engaging
             themselves
             to
             the
             Lord
             (
             whether
             they
             had
             inwardly
             faith
             or
             not
             .
             )
             Now
             to
             the
             Major
             ,
             I
             grant
             it
             :
             but
             add
             ,
             that
             the
             three
             first
             sorts
             of
             Nearness
             give
             not
             right
             to
             Baptism
             :
             All
             admission
             to
             
               near
               Relation
            
             ,
             comparatively
             to
             others
             ,
             is
             not
             by
             Circumcision
             or
             Baptism
             .
             But
             it
             is
             only
             a
             Nearness
             in
             the
             two
             last
             senses
             that
             are
             questionable
             as
             to
             this
             .
             And
             I
             have
             before
             shewd
             ,
             in
             what
             sense
             true
             Consent
             to
             the
             
             Covenant
             gives
             right
             ,
             and
             in
             what
             sense
             an
             outward
             profession
             of
             Consent
             gives
             right
             ;
             and
             that
             your
             common
             faith
             gives
             none
             in
             either
             sense
             .
             Lastly
             ,
             if
             your
             conclusion
             were
             granted
             ,
             it
             s
             nothing
             to
             our
             question
             :
             For
             as
             is
             said
             ,
             all
             admission
             to
             near
             relation
             is
             not
             by
             baptism
             :
             One
             Infidel
             may
             be
             nearer
             God
             and
             the
             Kingdom
             of
             Heaven
             then
             another
             ,
             and
             yet
             〈◊〉
             be
             baptizable
             for
             all
             that
             .
          
        
         
           
             ARGUMENT
             III.
             
          
           
             
               Mr.
               Blake
            
             .
             
               Those
               that
               God
               ordinarily
               calls
               his
               People
               ,
               and
               owns
               as
               his
               ,
               openly
               avouching
               himself
               to
               be
               their
               God
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               the
               signs
               and
               cognizance
               of
               his
               People
               ,
               and
               are
               to
               have
               admission
               into
               the
               society
               and
               Fellowship
               of
               his
               People
               .
               This
               is
               pla●n
               ,
               if
               God
               in
               Covenant
               will
               own
               servants
               ,
               then
               his
               stewards
               may
               open
               the
               door
               to
               them
               ;
               if
               he
               will
               own
               sheep
               ,
               his
               servants
               doubtless
               may
               mark
               them
               .
               But
               God
               owns
               all
               in
               visible
               communion
               ,
               though
               short
               of
               faith
               that
               is
               Justifying
               ▪
               as
               his
               People
               ,
               and
               openly
               avouches
               himself
               to
               be
               their
               God
               ,
               as
               in
               abundant
               places
               of
               Scriture
               is
               evident
               :
               See
               Deut.
               26.18
               .
               These
               have
               therefore
               right
               to
               the
               signs
               and
               cognizances
               of
               his
               people
               ,
               to
               admission
               into
               the
               Society
               and
               Fellowship
               of
               his
               People
               .
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             To
             the
             Major
             ,
             with
             the
             fore-mentioned
             distinction
             of
             Right
             ,
             applyed
             as
             before
             ,
             I
             grant
             it
             .
             2.
             
             To
             the
             Minor
             I
             say
             ,
             God
             owneth
             them
             as
             his
             people
             by
             internal
             consent
             and
             covenanting
             ,
             who
             indeed
             are
             so
             :
             and
             he
             owneth
             them
             as
             his
             People
             by
             outward
             Covenanting
             ,
             or
             Expression
             or
             Profession
             of
             consent
             ,
             who
             are
             such
             :
             But
             those
             that
             have
             neither
             of
             these
             ,
             but
             only
             profess
             some
             shorter
             faith
             ,
             or
             consent
             to
             some
             other
             Covenant
             ,
             or
             but
             part
             of
             this
             ,
             he
             will
             not
             own
             in
             either
             relation
             ,
             nor
             would
             have
             them
             taken
             into
             the
             Communion
             of
             his
             Church
             .
             Nor
             do
             you
             prove
             any
             such
             thing
             ;
             for
             Deut.
             26.18
             .
             is
             so
             much
             against
             you
             ,
             that
             I
             marvel
             you
             were
             not
             troubled
             at
             the
             citing
             of
             it
             :
             For
             that
             Text
             alone
             is
             enough
             to
             confute
             all
             your
             pompous
             allegations
             out
             of
             the
             Old
             Testament
             from
             
             the
             Church
             state
             of
             the
             Jews
             .
             The
             words
             are
             [
             
               Thou
               hast
               avouched
               the
               Lord
               this
               day
               to
               be
               thy
               God
               ,
               and
               to
               walk
               in
               his
               waies
               ,
               and
               to
               keep
               his
               Statutes
               ,
               and
               his
               Commandments
               and
               his
               Judgements
               ,
               and
               to
               hearken
               to
               his
               voice
               :
               And
               the
               Lord
               hath
               avouched
               thee
               this
               day
               to
               be
               his
               peculiar
               people
               ,
            
             &c.
             ]
             Do
             you
             think
             that
             they
             that
             in
             
               heart
               consent
               that
               the
               Lord
               be
               their
               God
               ,
               and
               to
               walk
               in
               his
               waies
               ,
            
             &c.
             have
             not
             saving
             faith
             ?
             Then
             there
             was
             no
             such
             thing
             then
             on
             the
             earth
             .
             And
             if
             they
             had
             such
             faith
             ,
             who
             sincerely
             consented
             ,
             then
             they
             Professed
             such
             faith
             that
             Professed
             such
             consent
             .
             And
             the
             word
             [
             avouching
             sheweth
             that
             it
             was
             present
             profession
             ,
             and
             not
             only
             a
             promise
             for
             some
             distant
             futurity
             .
             This
             Argument
             therefore
             is
             but
             like
             the
             rest
             .
          
        
         
           
             ARGUMENT
             IV.
             
          
           
             
               Mr.
               Blake
            
             .
             
               Those
               whom
               the
               Spirit
               of
               God
               ordinarily
               calls
               by
               the
               name
               of
               Circumcision
               ,
               they
               had
               a
               right
               in
               Gods
               sight
               to
               Circumcision
               ;
               and
               those
               of
               like
               condition
               have
               like
               right
               to
               baptism
               ;
               This
               I
               think
               is
               clear
               ;
               the
               Spirit
               of
               God
               doth
               not
               mis-name
               ,
               doth
               not
               nick-name
               ,
               nor
               ordinarily
               at
               least
               give
               equivocal
               names
               .
               But
               men
               short
               of
               Justifying
               faith
               are
               called
               by
               the
               Spirit
               of
               God
               by
               the
               name
               of
               Circumcision
               ,
               as
               needs
               no
               proof
               .
               Christ
               was
               a
               Minister
               of
               the
               Circumcision
               ,
               Rom
               15.8
               .
               And
               he
               was
               sent
               to
               the
               lost
               sheep
               of
               the
               house
               of
               Israel
               .
               Those
               then
               of
               a
               faith
               short
               of
               that
               which
               is
               Justifying
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               .
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             I
             have
             no
             need
             to
             deny
             the
             Major
             ;
             but
             it
             is
             not
             sound
             :
             for
             they
             are
             called
             the
             Circumcision
             ,
             
               i.
               e.
            
             the
             Circumcised
             ;
             because
             they
             were
             actually
             Circumcised
             ,
             and
             not
             because
             that
             all
             that
             were
             so
             had
             right
             to
             it
             .
             2.
             
             To
             the
             Minor
             ,
             I
             grant
             it
             ;
             but
             with
             this
             note
             ,
             that
             it
             is
             not
             because
             of
             their
             short
             faith
             that
             they
             were
             to
             be
             circumcised
             ,
             but
             upon
             the
             Parents
             or
             their
             own
             profession
             and
             sincere
             consent
             to
             the
             Covenant
             .
             The
             Conclusion
             again
             containeth
             not
             your
             Thesis
             .
             There
             's
             nothing
             in
             it
             about
             [
             giving
             title
             ]
             or
             any
             thing
             of
             necessary
             connexion
             .
          
        
         
           
           
             ARGUMENT
             .
             V.
             
          
           
             Mr.
             Blake
             .
             
               Those
               that
               are
               the
               servant
               of
               God
               ,
               whom
               God
               owns
               as
               his
               servants
               ,
               have
               right
               in
               his
               sight
               to
               be
               received
               into
               his
               house
               ,
               and
               to
               be
               entitled
               to
               the
               Priviledges
               of
               his
               Church
               .
               This
               we
               think
               should
               not
               be
               denyed
               ,
               and
               that
               God
               will
               take
               it
               ill
               if
               any
               shall
               deny
               it
               .
               But
               men
               short
               of
               that
               faith
               which
               Justifies
               ,
               are
               owned
               of
               God
               as
               his
               servants
               ,
               as
               is
               clear
               ,
               Lev.
               25.41
               ,
               42.
               
               There
               every
               Israelite
               that
               was
               sold
               to
               any
               of
               the
               Children
               of
               Israel
               ,
               and
               his
               Children
               are
               called
               of
               God
               his
               servants
               ,
               and
               that
               as
               Israelites
               ;
               of
               which
               a
               great
               part
               were
               void
               of
               that
               faith
               which
               Justifies
               .
               Therefore
               those
               that
               are
               short
               of
               faith
               which
               Justifies
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               be
               thus
               received
               .
               This
               Argument
               me
               thinks
               might
               be
               of
               force
               with
               Mr.
               Baxter
               .
               When
               he
               had
               urged
               it
               for
               proof
               ,
               that
               infants
               are
               servants
               and
               ought
               to
               be
               baptized
               ,
               he
               add●
               pag.
               18.
               [
               is
               not
               here
               direction
               enough
               to
               help
               us
               to
               judge
               of
               the
               mind
               of
               God
               ,
               whether
               infants
               are
               his
               Disciples
               and
               Servants
               or
               no
               ?
               Doth
               not
               God
               call
               them
               his
               servants
               himself
               ?
               What
               more
               should
               a
               man
               expect
               to
               warrant
               him
               to
               do
               so
               ?
               Men
               call
               for
               plain
               Scripture
               ,
               and
               when
               they
               have
               it
               ,
               they
               will
               not
               receive
               it
               :
               so
               hard
               is
               it
               to
               inform
               a
               forestalled
               mind
               .
               ]
               If
               God
               took
               such
               care
               upon
               that
               account
               ,
               that
               they
               should
               not
               be
               held
               in
               bondage
               under
               any
               of
               his
               People
               ,
               he
               takes
               like
               care
               that
               they
               should
               not
               be
               kept
               from
               the
               Society
               of
               his
               People
               .
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             The
             Major
             is
             true
             .
             1.
             distinguishing
             of
             Right
             ,
             as
             before
             ;
             2.
             and
             of
             Servants
             ;
             and
             taking
             the
             word
             Servants
             in
             a
             peculiar
             sense
             ,
             as
             Lev.
             25.41
             .
             doth
             .
             The
             Minor
             also
             and
             the
             Conclusion
             is
             thus
             granted
             .
             But
             Mr.
             Blake's
             Conclusions
             have
             a
             common
             unhappiness
             to
             be
             strangers
             to
             the
             question
             :
             Doth
             it
             follow
             because
             I
             must
             baptize
             those
             that
             profess
             sincere
             Covenanting
             or
             Fai●h
             ,
             though
             they
             have
             but
             a
             faith
             of
             another
             sort
             ,
             that
             therefore
             I
             must
             baptize
             them
             on
             the
             account
             of
             that
             other
             faith
             ?
             By
             such
             an
             Argument
             .
             I
             may
             as
             well
             prove
             that
             Infidelity
             or
             Heathenism
             gives
             right
             to
             Baptism
             ,
             thus
             :
             Many
             Infidels
             or
             Heathens
             have
             right
             to
             baptism
             (
             that
             is
             ,
             those
             that
             in
             heart
             are
             
             such
             ,
             have
             such
             a
             Right
             as
             yours
             pleaded
             for
             ,
             upon
             the
             account
             of
             an
             external
             Profession
             of
             Christianity
             .
             )
             Therefore
             infidelity
             or
             Heathenism
             gives
             them
             right
             .
             If
             this
             Consequence
             must
             be
             denyed
             ,
             so
             must
             yours
             .
          
        
         
           
             ARGUMENT
             VI.
             
          
           
             
               Mr.
               Blake
            
             .
             
               Those
               that
               bring
               forth
               Children
               to
               God
               ,
               have
               a
               right
               in
               the
               sight
               of
               God
               to
               be
               of
               his
               houshold
               ,
               and
               to
               be
               taken
               into
               it
               :
               This
               is
               plain
               ;
               especially
               to
               those
               that
               know
               the
               Law
               of
               servants
               in
               families
               ,
               that
               all
               the
               Children
               in
               right
               were
               the
               Masters
               ,
               and
               had
               their
               relation
               to
               him
               :
               But
               those
               that
               are
               short
               of
               Justifying
               faith
               ,
               bring
               forth
               Children
               to
               God
               ,
               Ezek.
               16.20
               ,
               21.
               
            
          
        
         
           
             ANSWER
             .
          
           
             This
             Argument
             is
             sick
             of
             the
             common
             disease
             of
             the
             rest
             ;
             the
             Conclusion
             is
             a
             stranger
             to
             the
             question
             .
             
               Quâ
               tales
            
             ,
             they
             bring
             not
             forth
             Children
             to
             God
             in
             any
             Church
             sense
             .
          
        
         
           
             ARGUMENT
             VII
             .
          
           
             
               Mr.
               Blake
            
             .
             
               Children
               of
               the
               Kingdom
               of
               God
               ,
               or
               those
               that
               are
               Subjects
               of
               his
               Kingdom
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               be
               received
               into
               his
               Kingdom
               .
               This
               Proposition
               
                 Mr.
                 Baxter
              
               hath
               proved
               ,
               pag.
               21.
               therefore
               I
               may
               save
               my
               pains
               .
               But
               those
               that
               are
               short
               of
               faith
               that
               Justifies
               ,
               are
               Children
               or
               Subjects
               of
               this
               Kingdom
               ,
               Mat.
               8.12
               .
               The
               Children
               of
               the
               Kingdom
               shall
               be
               cast
               into
               outer
               darkness
               .
               Those
               therefore
               that
               are
               short
               of
               Justifying
               faith
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               be
               thus
               received
               .
            
          
        
         
           
             ANSWER
             .
          
           
             This
             Argument
             also
             hath
             the
             same
             distemper
             :
             It
             s
             nothing
             to
             the
             Que●●ion
             .
             They
             are
             Children
             of
             the
             Kingdom
             visibly
             ,
             in
             regard
             of
             the
             profession
             of
             a
             saving
             faith
             ,
             and
             not
             of
             any
             common
             faith
             tha●
             is
             short
             of
             it
             .
             Prove
             that
             ,
             or
             you
             say
             nothing
             .
          
        
         
           
           
             ARGUMENT
             VIII
             .
          
           
             
               Mr.
               Blake
            
             .
             
               The
               Children
               of
               the
               Covenant
               have
               right
               in
               the
               sight
               of
               God
               to
               the
               Seal
               of
               the
               Covenant
               .
               This
               is
               evident
               ,
               the
               seal
               is
               an
               affix
               to
               the
               Covenant
               :
               Where
               a
               Covenant
               is
               made
               ,
               and
               a
               seal
               appointed
               ,
               there
               it
               is
               not
               of
               right
               to
               be
               denied
               .
               But
               those
               that
               are
               short
               of
               faith
               that
               Justifies
               ,
               are
               the
               children
               of
               the
               Covenant
               ,
               Act.
               3
               25.
               
               The
               Apostle
               speaking
               to
               the
               People
               of
               the
               Jews
               saith
               ,
               Ye
               are
               the
               Children
               of
               the
               Prophets
               ,
               and
               of
               the
               Covenant
               which
               God
               made
               with
               our
               Fathers
               .
            
          
        
         
           
             ANSWER
             .
          
           
             Still
             the
             Question
             is
             wanting
             in
             the
             conclusion
             .
             The
             same
             Answer
             serves
             to
             all
             .
             It
             s
             a
             sad
             case
             that
             the
             Church
             of
             God
             should
             be
             thus
             used
             by
             its
             Friends
             :
             to
             have
             such
             gross
             mistakes
             presented
             to
             the
             unskilfull
             ,
             which
             (
             to
             use
             your
             own
             phrase
             to
             me
             ,
             pa.
             145.
             )
             do
             serve
             only
             to
             blind
             the
             Reader
             .
          
        
         
           
             ARGUMENT
             IX
             .
          
           
             
               Mr.
               Blake
            
             .
             
               Disciples
               of
               Christ
               have
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               ,
               as
               appears
               in
               Christs
               commissiion
               ,
               Mat.
               28.19
               .
               But
               many
               are
               Disciples
               of
               Christ
               ,
               that
               are
               short
               of
               a
               Faith
               that
               justifies
               :
               therefore
               those
               that
               are
               short
               of
               a
               Faith
               that
               justifies
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               .
               If
               all
               that
               I
               have
               said
               ,
               pa.
               208.
               of
               the
               Treatise
               of
               the
               Covenant
               to
               prove
               this
               assumption
               ,
               be
               too
               weak
               ,
               as
               I
               think
               it
               is
               not
               ,
               
                 Mr.
                 Baxters
              
               proof
               pag.
               21.
               of
               his
               Treatise
               hath
               sure
               strength
               sufficient
               ;
               there
               he
               proves
               that
               Infants
               are
               Disciples
               ,
               because
               they
               are
               subjects
               of
               Christs
               Kingdom
               ;
               and
               what
               Kingdom
               he
               means
               ,
               he
               there
               explains
               himself
               .
               [
               I
               speak
               not
               here
               
                 (
                 saith
                 he
              
               )
               of
               his
               Kingdom
               in
               the
               largest
               sense
               ,
               as
               it
               containeth
               all
               the
               world
               ;
               nor
               yet
               in
               the
               strictest
               ,
               as
               it
               containeth
               only
               his
               Elect
               :
               but
               in
               the
               middle
               sense
               ,
               as
               it
               containeth
               the
               Church
               visible
               ,
               as
               it
               is
               most
               commonly
               used
               .
               ]
               And
               therefore
               by
               the
               way
               not
               equivocally
               used
               .
               Those
               then
               of
               this
               middle
               posture
               ,
               non-elect
               ,
               are
               Disciples
               .
            
          
        
         
           
           
             ANSWER
             .
          
           
             Still
             the
             same
             Error
             .
             None
             are
             Disciples
             upon
             the
             account
             of
             your
             other
             faith
             ,
             but
             of
             either
             saving
             faith
             ,
             or
             the
             profession
             of
             it
             .
             And
             as
             this
             and
             all
             the
             rest
             do
             look
             to
             the
             Other
             Controversies
             ,
             the
             foresaid
             distinction
             of
             Right
             applyed
             as
             is
             often
             done
             before
             ,
             is
             all
             that
             need
             to
             be
             said
             in
             answer
             to
             them
             .
          
        
         
           
             ARGUMENT
             X.
             
          
           
             
               Mr.
               Blake
            
             .
             
               Christians
               have
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               ;
               This
               is
               
                 Mr.
                 Baxter's
              
               Proposition
               in
               the
               page
               before
               quoted
               ;
               and
               in
               reason
               is
               plain
               ;
               Christians
               must
               not
               be
               kept
               out
               of
               Christian
               fellowship
               .
               This
               is
               
                 Mr.
                 Baxter's
              
               likewise
               in
               the
               place
               quoted
               ;
               he
               makes
               Disciples
               Christians
               ,
               and
               subjects
               of
               Christs
               visible
               Kingdom
               to
               be
               one
               and
               the
               same
               .
               Therefore
               those
               that
               are
               short
               of
               Justifying
               faith
               have
               Right
               ,
               &c.
               
            
          
        
         
           
             ANSWER
             .
          
           
             Still
             the
             same
             disease
             .
             You
             should
             have
             concluded
             that
             your
             lower
             faith
             gives
             Right
             .
             ]
             None
             are
             Christians
             on
             the
             account
             of
             your
             lower
             kind
             of
             faith
             ,
             but
             only
             of
             saving
             faith
             or
             the
             profession
             of
             it
             .
          
        
         
           
             ARGUMENT
             XI
             .
          
           
             
               Mr.
               Blake
            
             .
             
               All
               that
               ought
               to
               be
               admitted
               visible
               Church-m●mbers
               ,
               ought
               to
               be
               admitted
               in
               the
               sight
               of
               God
               to
               baptism
               .
               This
               none
               can
               question
               unless
               they
               charge
               it
               as
               Tautological
               ,
               and
               it
               is
               
                 Mr.
                 Baxter's
              
               pa.
               2.3
               .
               and
               the
               medium
               of
               that
               Argument
               which
               he
               makes
               the
               chief
               of
               all
               he
               useth
               .
               But
               those
               that
               are
               short
               of
               Justifying
               faith
               are
               members
               of
               the
               Church
               visible
               .
               Therefore
               those
               that
               are
               short
               of
               justifying
               faith
               ,
               are
               to
               be
               admitted
               to
               baptism
               .
               The
               assumption
               is
               his
               likewise
               ,
               where
               he
               distinguisheth
               the
               visible
               Kingdom
               from
               the
               Elect
               ,
               and
               no
               man
               can
               deny
               it
               that
               grants
               the
               distinction
               of
               a
               Church
               into
               visible
               and
               invisible
               .
            
          
        
         
           
           
             ANSWER
             .
          
           
             The
             same
             disease
             still
             .
             None
             short
             of
             saving
             faith
             ought
             to
             be
             admitted
             member
             ,
             but
             on
             the
             Profession
             of
             it
             .
             What
             if
             I
             distinguish
             the
             visible
             Kingdom
             from
             the
             Elect
             ?
             Once
             for
             all
             I
             let
             you
             know
             ,
             that
             I
             take
             saving
             faith
             to
             be
             the
             constitutive
             or
             necessary
             qualification
             of
             a
             real
             or
             mystical
             member
             :
             and
             Profession
             of
             that
             faith
             to
             be
             the
             qualifying
             condition
             of
             Visibility
             of
             Member-ship
             :
             But
             your
             other
             kind
             of
             Faith
             to
             be
             neither
             .
          
        
         
           
             ARGUMENT
             XII
             .
          
           
             
               Mr.
               Blake
            
             .
             
               The
               Children
               of
               God
               have
               right
               in
               the
               sight
               of
               God
               to
               be
               admitted
               to
               Baptism
               ;
               this
               is
               clear
               enough
               :
               but
               men
               short
               of
               Justifying
               faith
               are
               Children
               of
               God
               ,
               even
               those
               that
               drew
               down
               judgements
               on
               the
               old
               world
               ,
               as
               Gen
               6.2
               .
               The
               whole
               body
               of
               the
               children
               of
               Israel
               .
               Deut.
               14.1
               .
            
          
        
         
           
             ANSWER
             .
          
           
             The
             same
             Error
             continued
             ,
             requireth
             the
             same
             Answer
             .
          
        
         
           
             ARGUMENT
             XIII
             .
          
           
             
               Mr.
               Blake
            
             .
             Those
             whom
             God
             ingraff's
             by
             his
             power
             into
             the
             true
             
               Olive
               ,
               and
               makes
               partakers
               of
               the
               fatness
               of
               the
               Olive
               ,
               they
               have
               right
               in
               the
               sight
               of
               God
               to
               be
               admitted
               .
               This
               is
               plain
               :
               God
               ingraffing
               ,
               right
               must
               not
               be
               denied
               :
               but
               he
               ingraff's
               by
               his
               power
               those
               that
               are
               short
               of
               that
               faith
               that
               justifies
               :
               even
               the
               whole
               body
               of
               the
               Church
               of
               the
               Gentiles
               ,
               and
               we
               expect
               the
               like
               of
               the
               Church
               of
               the
               Jews
               ,
               as
               appears
               from
               the
               Apostle
               ,
               Rom.
               11.
               
               Therefore
               those
               that
               are
               short
               of
               a
               justifying
               faith
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               .
            
          
        
         
           
           
             ANSWER
             .
          
           
             Again
             the
             same
             Error
             :
             Therefore
             accept
             the
             same
             Answer
             .
          
        
         
           
             ARGUMENT
             XIV
             .
          
           
             Mr.
             Blake
             .
             
               All
               of
               those
               that
               professedly
               embrace
               a
               Gospel-tender
               ,
               in
               which
               there
               is
               a
               conditional
               Promise
               of
               Justification
               ,
               Adoption
               ,
               Glorification
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               all
               Ordinances
               ,
               ordinarily
               necessary
               and
               requisite
               to
               bring
               them
               up
               to
               these
               conditions
               ,
               and
               to
               the
               fruition
               of
               these
               glorious
               Priviledges
               ,
               and
               consequently
               to
               baptism
               the
               leading
               priviledge
               .
               This
               none
               can
               deny
               that
               know
               the
               readiness
               of
               Christ
               ,
               in
               imparting
               saving
               ordinances
               to
               a
               People
               .
               But
               those
               that
               are
               short
               of
               faith
               which
               is
               justifying
               ,
               may
               embrace
               a
               Gospel-tender
               ,
               in
               which
               there
               is
               a
               conditional
               Promise
               of
               Justification
               ,
               Adoption
               ,
               Glorification
               .
               Those
               therefore
               that
               are
               short
               of
               faith
               which
               is
               justifying
               ,
               have
               right
               in
               the
               sight
               of
               God
               to
               all
               such
               Ordinances
               ,
               and
               consequently
               to
               Baptism
               .
            
          
        
         
           
             ANSWER
             .
          
           
             [
             Embracing
             ]
             is
             a
             Metaphor
             ,
             and
             can
             signifie
             nothing
             here
             but
             their
             Wills
             ,
             Consent
             ,
             and
             Use.
             The
             words
             [
             
               Gospel
               tender
            
             ]
             signifie
             either
             the
             
               thing
               tendered
            
             ,
             or
             the
             
               act
               of
               the
               tenderer
            
             .
             To
             consent
             to
             ,
             and
             so
             embrace
             the
             latter
             ,
             is
             no
             more
             than
             to
             be
             willing
             to
             hear
             ,
             or
             to
             consent
             tha●
             God
             and
             his
             Messengers
             shall
             make
             the
             render
             .
             This
             an
             Hea●hen
             or
             Infidel
             may
             do
             .
             To
             consent
             to
             ,
             and
             embrace
             
               the
               thing
               tendered
            
             ,
             upon
             the
             terms
             that
             it
             is
             tendered
             ,
             is
             saving
             faith
             .
             In
             that
             sense
             therefore
             I
             deny
             the
             Minor
             :
             and
             in
             the
             former
             the
             Major
             ,
             as
             extending
             to
             Baptism
             .
             All
             that
             consent
             that
             Christ
             shall
             be
             offered
             to
             them
             ,
             ought
             not
             to
             be
             baptized
             nor
             any
             on
             that
             account
             .
             None
             that
             consent
             to
             have
             Christ
             offered
             ,
             (
             Christ
             as
             Christ
             )
             can
             be
             truly
             said
             to
             be
             short
             of
             saving
             faith
             .
             If
             by
             [
             embracing
             ]
             you
             mean
             Metonymically
             [
             
               the
               profession
               of
               embracing
               Christ
            
             ]
             then
             you
             say
             as
             I
             say
             ,
             &
             give
             up
             your
             Cause
             .
             It
             s
             that
             Profession
             ,
             and
             not
             his
             short
             faith
             ,
             nay
             that
             without
             any
             faith
             ,
             that
             will
             warrant
             us
             to
             baptize
             him
             .
          
        
         
           
           
             ARGUMENT
             XV.
             
          
           
             Mr.
             Blake
             .
             
               If
               the
               Apostle
               argue
               for
               a
               right
               to
               Baptism
               from
               gifts
               that
               are
               common
               to
               the
               justified
               and
               unjustified
               ,
               then
               faith
               which
               is
               short
               of
               justifying
               ,
               gives
               right
               in
               the
               sight
               of
               God
               to
               Baptism
               .
               This
               none
               can
               deny
               ,
               unless
               they
               will
               call
               the
               Apostles
               Logick
               into
               question
               ,
               and
               deny
               his
               Consequence
               .
               But
               the
               Apostle
               thus
               argues
               for
               a
               right
               to
               Baptism
               ,
               from
               those
               gifts
               that
               are
               common
               to
               the
               justified
               and
               unjustified
               :
               This
               is
               plain
               Act.
               10.47
               .
               
                 Can
                 any
                 man
                 forbid
                 water
                 that
                 these
                 should
                 not
                 be
                 baptized
                 ,
                 which
                 have
                 received
                 the
                 Holy
                 Ghost
                 as
                 well
                 as
                 we
              
               ?
               The
               Holy
               Ghost
               there
               ,
               is
               the
               gift
               of
               the
               Holy
               Ghost
               then
               poured
               out
               ;
               the
               gift
               of
               tongues
               ,
               as
               in
               the
               45
               ,
               &
               46.
               verses
               is
               held
               forth
               ,
               which
               is
               a
               gift
               not
               only
               inferiour
               to
               Charity
               ,
               but
               such
               as
               may
               be
               served
               from
               it
               ,
               1
               Cor.
               13.1
               .
               A
               gift
               of
               that
               kind
               ,
               that
               men
               of
               a
               miraculous
               faith
               ordinarily
               did
               as
               in
               an
               instant
               conferr
               .
               They
               are
               therefore
               gifts
               common
               to
               the
               justified
               and
               unjustified
               .
               Those
               therefore
               of
               faith
               short
               of
               that
               which
               is
               justifying
               have
               right
               to
               Baptism
               ,
            
          
        
         
           
             ANSWER
             .
          
           
             This
             is
             the
             only
             Argument
             of
             all
             the
             seventeen
             that
             doth
             so
             much
             as
             speak
             to
             the
             question
             .
             A
             strange
             way
             of
             arguing
             ▪
             To
             the
             Major
             .
             1.
             
             I
             deny
             the
             Consequence
             .
             The
             Argument
             will
             not
             hold
             from
             one
             common
             gift
             ,
             to
             any
             common
             gifts
             ,
             nor
             to
             this
             common
             faith
             .
             Prove
             this
             Consequence
             .
             2.
             
             I
             distinguish
             in
             the
             Antecedent
             between
             arguing
             from
             gifts
             as
             a
             Title
             ,
             or
             the
             condition
             of
             a
             Title
             ,
             and
             arguing
             from
             them
             as
             satisfactory
             evidences
             of
             a
             Title
             ,
             such
             as
             profession
             it self
             is
             .
             To
             the
             proof
             from
             Acts
             10.47
             .
             I
             say
             further
             :
             It
             followeth
             not
             [
             he
             that
             hath
             received
             the
             Holy
             Ghost
             may
             be
             baptized
             ]
             therefore
             he
             that
             hath
             your
             common
             faith
             may
             be
             baptized
             .
             For
             that
             's
             no
             evidence
             of
             receiving
             the
             Holy
             Ghost
             .
             2.
             
             The
             Holy
             Ghost
             was
             promised
             only
             to
             be
             true
             Believers
             ,
             Mark
             16.17
             .
             and
             not
             to
             any
             others
             :
             Yet
             God
             did
             not
             hereby
             restrain
             his
             own
             power
             from
             giving
             it
             to
             others
             .
             Seeing
             therefore
             God
             had
             promised
             it
             to
             true
             believers
             ,
             though
             he
             did
             give
             it
             to
             some
             others
             ,
             it
             followeth
             that
             
             it
             was
             a
             probable
             evidence
             of
             saving
             faith
             ,
             though
             not
             a
             certain
             :
             And
             therefore
             it
             might
             warrant
             us
             to
             baptize
             them
             ,
             as
             Profession
             it self
             might
             do
             :
             Especially
             when
             it
             accompanied
             that
             Profession
             :
             seeing
             that
             both
             Evidences
             are
             more
             full
             than
             one
             ,
             and
             yet
             one
             is
             sufficient
             as
             to
             us
             .
             3.
             
             You
             cannot
             prove
             that
             ever
             God
             gave
             the
             holy
             Ghost
             to
             any
             that
             professed
             not
             saving
             faith
             :
             Nor
             yet
             that
             any
             man
             was
             baptized
             upon
             any
             such
             gift
             of
             Miracles
             without
             the
             profession
             of
             saving
             faith
             .
             Those
             Acts
             10.
             confessed
             Christ
             ,
             and
             professed
             faith
             before
             they
             were
             baptized
             .
             4.
             
             You
             cannot
             prove
             that
             it
             was
             only
             common
             gifts
             of
             the
             Spirit
             that
             is
             meant
             in
             Acts
             10.47
             .
             For
             ordinarily
             the
             Holy
             Ghost
             was
             given
             at
             once
             for
             Sanctification
             and
             such
             extraordinary
             works
             .
             And
             
               anologum
               per
               se
               positum
               stat
               pro
               significato
               famosiori
               .
            
             And
             their
             praising
             God
             doth
             intimate
             their
             love
             to
             God
             ,
             and
             honour
             of
             him
             ,
             and
             sense
             of
             his
             goodness
             ;
             which
             proceed
             from
             the
             sanctifying
             Spirit
             .
          
        
         
           
             ARGUMENT
             XVI
             .
          
           
             
               Mr.
               Blake
            
             .
             
               If
               the
               promise
               be
               to
               others
               besides
               Believers
               ,
               then
               so
               is
               the
               seal
               ;
               for
               to
               whom
               God
               promiseth
               ,
               to
               them
               he
               engageth
               himself
               to
               perform
               :
               But
               the
               Promise
               is
               to
               others
               ;
               therefore
               the
               seal
               is
               to
               others
               .
               This
               will
               be
               evident
               ,
               if
               it
               be
               once
               understood
               that
               it
               is
               only
               the
               conditional
               Covenant
               ,
               which
               God
               sealeth
               by
               the
               Sacraments
               ;
               for
               this
               promise
               is
               made
               to
               unbelievers
               ,
               though
               the
               good
               promised
               is
               not
               to
               be
               enjoyed
               by
               any
               but
               those
               that
               perform
               the
               condition
               .
            
          
        
         
           
             ANSWER
             .
          
           
             The
             16th
             .
             Argument
             Mr.
             Blake
             fetcheth
             from
             my
             words
             to
             Mr.
             Tombs
             ,
             that
             he
             may
             prove
             me
             a
             self-contradicter
             .
             But
             I
             do
             not
             contradict
             my self
             every
             time
             Mr.
             Blake
             understandeth
             me
             not
             .
             I
             confess
             still
             that
             the
             Seal
             is
             to
             others
             besides
             Believers
             ;
             but
             though
             the
             promise
             be
             conditional
             ,
             we
             must
             not
             seal
             to
             any
             but
             those
             that
             profess
             consent
             to
             the
             Conditions
             :
             And
             therefore
             not
             to
             any
             but
             those
             that
             profess
             to
             be
             true
             believers
             .
          
        
         
           
           
             ARGUMENT
             .
             XVII
             .
          
           
             Mr.
             Blake
             .
             
               If
               God
               do
               no
               more
               in
               his
               actual
               sealing
               to
               Believers
               than
               he
               doth
               when
               the
               Sacrament
               is
               rightly
               applyed
               to
               Hypocrites
               ,
               then
               he
               actually
               sealeth
               to
               Hypocrites
               :
               but
               God
               doth
               no
               more
               in
               his
               actual
               sealing
               to
               Believers
               ,
               than
               he
               doth
               when
               the
               Sacrament
               is
               rightly
               administred
               to
               Hypocrites
               .
               The
               Minor
               is
               proved
               by
               the
               enumeration
               of
               the
               several
               acts
               .
               1.
               
               God
               maketh
               a
               promise
               ;
               2.
               
               He
               commandeth
               Ministers
               to
               publish
               it
               ;
               3.
               
               He
               hath
               instituted
               the
               Sacraments
               as
               mutually
               engaging
               Signs
               or
               Seals
               ;
               4
               He
               commands
               Ministers
               to
               deliver
               or
               apply
               them
               to
               those
               that
               profess
               their
               consent
               and
               desi●e
               to
               enter
               or
               renew
               the
               Covenant
               .
               Th●se
               two
               last
               I
               confess
               I
               have
               borrowed
               ,
               and
               that
               from
               
                 Mr.
                 Baxter
                 pag.
              
               223.
               of
               his
               Inf●nt
               B●ptism
               ,
               and
               whether
               they
               make
               for
               him
               or
               against
               him
               ,
               to
               prove
               or
               disprove
               their
               right
               which
               he
               here
               calls
               Hypocrites
               ,
               and
               distinguishes
               from
               Believers
               ,
               I
               leave
               to
               the
               censure
               of
               the
               Intelligent
               Reader
               .
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             I
             mean
             in
             that
             Argument
             ,
             that
             as
             to
             the
             natural
             extrinsick
             action
             ,
             commanded
             or
             performed
             ,
             God
             doth
             no
             more
             :
             But
             yet
             God
             hath
             before
             the
             sealing
             in
             the
             foregoing
             promise
             done
             so
             much
             more
             ,
             as
             that
             he
             is
             actually
             thereby
             (
             as
             it
             were
             )
             obliged
             to
             the
             performers
             of
             the
             condition
             ,
             when
             he
             is
             not
             so
             to
             others
             .
             For
             while
             it
             is
             but
             conditional
             ,
             it
             is
             not
             actual
             :
             for
             the
             act
             is
             suspended
             on
             the
             condition
             .
          
           
             2.
             
             Is
             not
             Mr.
             Blake
             able
             to
             distinguish
             ,
             between
             an
             Hypocrite
             and
             a
             Professor
             of
             another
             sort
             of
             faith
             ?
             I
             confess
             we
             may
             give
             the
             Seals
             to
             Hypocrites
             ;
             for
             they
             profess
             that
             saving
             faith
             which
             they
             have
             not
             :
             but
             it
             doth
             not
             follow
             that
             therefore
             we
             may
             give
             them
             to
             men
             that
             never
             so
             much
             as
             professed
             it
             ,
             but
             only
             professed
             another
             kind
             of
             faith
             .
             And
             why
             will
             an
             ingenuous
             sober
             Brother
             insinuate
             that
             these
             are
             they
             whom
             I
             call
             Hypocrites
             ,
             who
             never
             do
             so
             much
             as
             profess
             to
             be
             sincere
             Christians
             ?
             And
             now
             I
             am
             as
             content
             as
             Mr.
             Blake
             that
             the
             Intelligent
             Reader
             do
             pass
             his
             censure
             upon
             my
             supposed
             Contradictions
             ,
             &
             Mr.
             Blake's
             Arguments
             .
          
           
           
             When
             I
             had
             mentioned
             the
             uncertainty
             ,
             and
             the
             certain
             vanity
             of
             the
             contrary
             opinion
             ,
             I
             thought
             meet
             to
             examine
             the
             Arguments
             that
             are
             brought
             for
             it
             ,
             before
             I
             come
             to
             the
             last
             of
             my
             own
             :
             I
             have
             yet
             some
             more
             Arguments
             to
             answer
             from
             other
             hands
             ,
             which
             I
             shall
             adjoyn
             before
             I
             conclude
             my
             own
             :
             and
             some
             of
             the
             same
             I
             find
             scattered
             up
             and
             down
             also
             in
             Mr.
             Blakes
             .
          
        
         
           
             ARGUMENT
             .
             XVIII
             .
          
           
             
               The
               Jews
               Children
               were
               circumcised
               upon
               the
               Title
               of
               a
               Dogmatical
               faith
               ,
               or
               of
               some
               faith
               short
               of
               Justifying
               :
               therefore
               so
               may
               we
               and
               ours
               be
               baptized
               :
               for
               Circumcision
               extended
               no
               futher
               then
               Baptism
               .
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             I
             will
             not
             stand
             now
             upon
             the
             question
             ,
             Whether
             such
             Arguments
             from
             meer
             Analogie
             will
             hold
             ;
             nor
             whether
             there
             were
             any
             special
             reason
             of
             a
             difference
             .
             I
             suppose
             in
             this
             I
             shall
             agree
             with
             Mr.
             Blake
             .
             But
             I
             utterly
             deny
             their
             Antecedent
             ;
             and
             require
             them
             to
             prove
             it
             if
             they
             are
             able
             :
             yea
             ,
             that
             ever
             one
             person
             was
             circumcised
             upon
             the
             account
             of
             any
             faith
             short
             of
             that
             which
             then
             was
             saving
             ?
             We
             are
             not
             now
             upon
             the
             Question
             ,
             what
             God
             lookt
             for
             :
             or
             what
             was
             necessary
             to
             warrant
             them
             before
             God
             to
             demand
             Circumcision
             .
             But
             our
             Question
             is
             ,
             what
             the
             Circumciser
             must
             look
             for
             ?
             and
             what
             was
             necessary
             to
             warrant
             them
             to
             circumcise
             them
             ?
             And
             that
             was
             the
             Profession
             (
             by
             the
             person
             if
             at
             age
             ;
             if
             not
             ,
             by
             his
             Parent
             or
             pro-Parent
             )
             of
             a
             true
             saving
             faith
             ,
             and
             nothing
             lower
             .
             They
             professed
             to
             take
             the
             Lord
             only
             for
             their
             God
             ;
             and
             if
             they
             did
             but
             that
             sincerely
             ,
             they
             should
             be
             saved
             :
             For
             to
             be
             our
             God
             ,
             is
             to
             be
             our
             chiefest
             Good
             ,
             and
             to
             take
             him
             for
             such
             ,
             is
             to
             Love
             him
             above
             all
             and
             prefer
             before
             all
             .
             To
             take
             him
             for
             our
             God
             ,
             is
             to
             take
             him
             for
             the
             Principal
             Efficient
             of
             our
             Being
             and
             Well-being
             :
             And
             so
             to
             take
             him
             ,
             conteineth
             the
             chief
             Dependance
             on
             him
             .
             To
             take
             him
             for
             our
             only
             God
             ,
             is
             to
             take
             him
             for
             
             our
             only
             Soveraign
             Ruler
             :
             and
             so
             to
             take
             him
             ,
             containeth
             resolution
             to
             obey
             him
             .
             And
             moreover
             ,
             the
             Israelites
             did
             engage
             to
             obedience
             to
             Gods
             Law
             ,
             and
             professed
             their
             consent
             to
             obey
             it
             .
          
           
             Object
             .
             But
             many
             of
             them
             were
             wicked
             in
             their
             lives
             .
             Answ.
             1.
             
             But
             our
             Question
             is
             ,
             Whether
             they
             they
             did
             not
             profess
             a
             saving
             faith
             ?
             or
             whether
             they
             were
             admitted
             on
             the
             profession
             of
             another
             kind
             of
             faith
             ?
             2.
             
             The
             more
             impious
             were
             to
             be
             cut
             off
             by
             death
             ,
             according
             to
             Gods
             Law
             :
             And
             dead
             men
             cannot
             beget
             children
             to
             be
             circumcised
             .
          
        
         
           
             ARGUMENT
             XIX
             .
          
           
             
               Then
               we
               must
               re-baptize
               those
               whose
               ▪
               Parents
               had
               not
               saving
               faith
               ,
               because
               their
               Baptism
               is
               a
               Nullity
               :
               And
               what
               work
               will
               that
               make
               among
               us
               ?
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             There
             's
             no
             shew
             of
             reason
             for
             the
             Consequence
             .
             If
             any
             such
             thing
             would
             follow
             ,
             it
             would
             be
             but
             this
             ,
             [
             
               That
               we
               must
               re-baptize
               them
               whose
               Parents
               professed
               not
               saving
               faith
            
             ;
             ]
             and
             that
             's
             not
             one
             that
             ever
             I
             saw
             present
             a
             child
             to
             Baptism
             ,
             if
             we
             speak
             of
             a
             verbal
             Profession
             .
             2.
             
             Neither
             will
             this
             perhaps
             follow
             neither
             :
             but
             only
             that
             which
             was
             not
             done
             ,
             should
             be
             done
             ;
             that
             is
             ,
             Profession
             ;
             and
             not
             that
             which
             was
             done
             ,
             be
             done
             again
             ;
             that
             is
             ,
             external
             Baptizing
             .
             3.
             
             I
             find
             by
             sad
             experience
             to
             my
             sorrow
             ,
             that
             a
             considerable
             part
             of
             some
             Parishes
             ,
             or
             Villages
             ,
             are
             ignorant
             of
             the
             Fundamentals
             :
             I
             have
             spoken
             with
             abundance
             that
             know
             not
             that
             Christ
             is
             God
             or
             Man
             ,
             or
             either
             (
             but
             they
             say
             ,
             he
             is
             a
             Spirit
             ;
             )
             nor
             that
             the
             Holy
             Ghost
             is
             God
             ;
             nor
             why
             Christ
             dyed
             ;
             nor
             that
             any
             Satisfaction
             is
             made
             for
             our
             sins
             ;
             or
             any
             thing
             done
             or
             necessary
             to
             their
             pardon
             ,
             but
             our
             own
             Repentance
             and
             Amendment
             :
             and
             with
             some
             that
             know
             not
             that
             the
             Soul
             goes
             to
             Heaven
             before
             the
             Resurrection
             ,
             nor
             that
             the
             body
             shall
             ever
             rise
             again
             .
             Now
             I
             would
             know
             of
             Mr.
             Blake
             ,
             Whether
             all
             the
             Children
             of
             these
             Parents
             must
             be
             Baptized
             again
             ,
             or
             not
             ?
             For
             certainly
             these
             have
             not
             
             a
             Dogmatical
             faith
             ,
             which
             is
             the
             thing
             that
             he
             saith
             entitleth
             to
             Baptism
             .
             And
             then
             what
             certainty
             have
             we
             that
             any
             of
             our
             Ances●ors
             had
             a
             true
             Dogmatical
             faith
             ?
             As
             Mr.
             Blake
             therefore
             will
             deal
             with
             his
             Dissemblers
             that
             seem
             to
             have
             a
             Dogmatical
             faith
             ,
             and
             have
             it
             not
             ,
             so
             me
             thinks
             he
             should
             allow
             us
             to
             do
             by
             ours
             ,
             that
             seem
             to
             have
             a
             saving
             faith
             and
             have
             not
             :
             and
             so
             by
             their
             Posterity
             .
          
        
         
           
             ARGUMENT
             XX.
             
          
           
             
               By
               your
               Rule
               ,
               no
               man
               may
               come
               to
               the
               Lords
               Supper
               ,
               nor
               offer
               his
               Child
               to
               Baptism
               that
               hath
               not
               assurance
               of
               the
               sincerity
               of
               his
               faith
               .
               For
               if
               it
               be
               Gods
               will
               that
               they
               must
               profess
               saving
               faith
               ,
               then
               they
               must
               know
               that
               they
               have
               it
               ;
               for
               no
               man
               must
               profess
               that
               which
               he
               is
               uncertain
               of
               :
               for
               he
               cannot
               do
               it
               in
               faith
               ,
               and
               so
               will
               be
               condemned
               .
            
          
        
         
           
             ANSWER
             .
          
           
             1.
             
             Mr.
             Blake
             will
             require
             the
             profession
             of
             a
             Dogmatical
             faith
             ,
             and
             an
             engagement
             to
             believe
             savingly
             ,
             as
             strictly
             (
             I
             hope
             )
             as
             I
             will
             require
             the
             profession
             of
             saving
             faith
             ,
             and
             an
             engagement
             to
             actual
             obedience
             .
             And
             if
             a
             Dogmatical
             faith
             and
             such
             an
             engagement
             must
             be
             profest
             ,
             then
             it
             must
             be
             known
             by
             him
             the
             professeth
             it
             ,
             as
             necessarily
             as
             the
             other
             .
             And
             I
             would
             fain
             know
             of
             him
             how
             meer
             Dogmatical
             believers
             are
             sure
             that
             they
             have
             a
             Dogmaticall
             faith
             .
             1.
             
             Many
             of
             them
             know
             not
             what
             that
             faith
             is
             ,
             nor
             what
             the
             essentials
             of
             Christianity
             are
             ;
             nor
             know
             not
             those
             essentials
             themselves
             ,
             as
             I
             before
             said
             from
             sad
             experience
             .
             They
             might
             therefore
             be
             sure
             that
             they
             
               have
               not
            
             a
             true
             Dogmatical
             faith
             ,
             but
             not
             that
             they
             
               have
               it
            
             ;
             and
             yet
             they
             are
             as
             confident
             they
             have
             it
             as
             other
             men
             .
             2.
             
             Many
             that
             believe
             the
             same
             truths
             as
             others
             ,
             believe
             them
             but
             
               side
               humanâ
            
             ,
             and
             not
             divinâ
             :
             and
             therefore
             have
             no
             true
             Dogmatical
             faith
             .
             3.
             
             Many
             do
             but
             half
             believe
             them
             ,
             and
             think
             they
             may
             be
             true
             &
             they
             may
             be
             false
             ,
             and
             cannot
             tell
             whether
             they
             may
             believe
             them
             or
             not
             ,
             but
             indeed
             do
             not
             ;
             their
             unbelief
             being
             more
             predominant
             ,
             and
             therefore
             from
             it
             must
             be
             denominated
             .
             4.
             
             Many
             true
             saving
             
             believers
             are
             sorely
             tempted
             about
             the
             Truth
             of
             the
             Gospel
             ,
             and
             troubled
             with
             doubts
             ,
             and
             their
             Dogmatical
             or
             Historical
             faith
             is
             but
             weak
             ,
             and
             mixed
             with
             much
             unbelief
             :
             so
             that
             they
             cannot
             tell
             whether
             their
             belief
             or
             unbelief
             be
             predominant
             ,
             and
             consequently
             whether
             they
             believe
             or
             not
             .
             And
             for
             my
             part
             I
             see
             no
             reason
             but
             that
             it
             should
             be
             as
             hard
             to
             a
             true
             Christian
             to
             know
             whether
             he
             truly
             believe
             the
             
               Dogmata
               Christiana
            
             ,
             the
             Articles
             of
             Faith
             ,
             the
             truth
             of
             the
             Gospel
             ,
             as
             to
             know
             whether
             he
             truly
             rest
             upon
             Christ
             ,
             or
             love
             God
             above
             all
             .
             And
             I
             know
             many
             learned
             ,
             wise
             ,
             and
             godly
             men
             (
             to
             all
             appearance
             )
             that
             are
             in
             doubt
             ,
             and
             long
             have
             been
             ,
             of
             the
             truth
             of
             their
             assent
             to
             the
             Gospel
             ,
             and
             are
             troubled
             with
             no
             other
             doubtings
             of
             their
             sincerity
             (
             in
             any
             great
             measure
             )
             but
             only
             as
             the
             doubts
             of
             this
             doth
             cause
             them
             .
             Some
             of
             the
             ablest
             men
             that
             ever
             I
             knew
             have
             groaned
             out
             many
             a
             complaint
             :
             O
             ,
             I
             am
             afraid
             I
             am
             an
             Infidel
             !
             I
             cannot
             believe
             the
             Word
             of
             God!
             I
             know
             not
             whether
             I
             believe
             it
             or
             not
             !
             ]
             A
             Turk
             may
             have
             some
             thoughts
             or
             motions
             that
             it
             may
             be
             true
             ;
             but
             if
             he
             be
             more
             perswaded
             of
             the
             falsness
             than
             of
             the
             Truth
             ,
             he
             is
             not
             to
             be
             denominated
             a
             believer
             .
             Now
             if
             Mr.
             Blake
             will
             but
             tell
             us
             plainly
             ,
             how
             he
             would
             deal
             with
             these
             that
             doubt
             of
             their
             very
             historical
             faith
             ,
             and
             what
             he
             would
             have
             them
             do
             ,
             then
             I
             will
             tell
             him
             the
             like
             by
             them
             that
             doubt
             of
             their
             saving
             faith
             .
             5.
             
             Nay
             see
             what
             a
             desperate
             plunge
             he
             puts
             his
             believers
             to
             .
             He
             requireth
             them
             to
             perform
             impossibilities
             .
             They
             must
             engage
             to
             believe
             savingly
             ;
             that
             is
             ,
             they
             must
             profess
             a
             consent
             so
             to
             do
             .
             And
             this
             they
             must
             know
             that
             they
             do
             sincerely
             ;
             or
             else
             they
             cannot
             do
             it
             in
             faith
             as
             the
             Objection
             saith
             :
             )
             when
             as
             it
             is
             a
             thing
             that
             no
             unregenerate
             man
             can
             do
             sincerely
             .
             If
             he
             engage
             to
             believe
             savingly
             ,
             he
             doth
             it
             not
             sincerely
             ,
             but
             ignorantly
             or
             dissemblingly
             .
             At
             least
             ,
             few
             of
             them
             know
             that
             they
             do
             it
             sincerely
             (
             as
             themselves
             will
             here
             confess
             ;
             )
             what
             then
             must
             these
             do
             in
             such
             a
             case
             ?
          
           
             6
             At
             least
             ,
             let
             the
             heart
             and
             light
             of
             a
             godly
             man
             and
             an
             ungodly
             be
             compared
             ,
             and
             I
             will
             appeal
             to
             Mr.
             Blakes
             own
             judgement
             ,
             whether
             a
             Godly
             man
             be
             not
             as
             likely
             to
             know
             his
             sincerity
             in
             saving
             faith
             ,
             as
             an
             ungodly
             man
             to
             know
             that
             he
             ha●h
             truly
             a
             Dogmatical
             faith
             ,
             and
             doth
             truly
             engage
             to
             believe
             savingly
             .
             I
             could
             soon
             shew
             such
             disadvantages
             that
             a
             wicked
             
             man
             hath
             to
             know
             his
             own
             heart
             ,
             even
             in
             this
             point
             ,
             that
             me
             thinks
             might
             easily
             determine
             this
             Controversie
             ,
             if
             it
             were
             needfull
             to
             stand
             upon
             it
             .
          
           
             7.
             
             It
             is
             the
             duty
             of
             the
             godly
             to
             give
             God
             thanks
             for
             his
             saving
             Grace
             ;
             for
             converting
             them
             ,
             giving
             them
             the
             Holy
             Ghost
             ,
             Justifying
             ,
             Adopting
             them
             ,
             &c.
             
             Must
             none
             perform
             this
             duty
             but
             they
             that
             have
             attained
             Assurance
             of
             their
             Conversion
             ,
             Justification
             ,
             Adoption
             ,
             
               &
               c
            
             ?
             Then
             it
             is
             not
             many
             that
             must
             perform
             it
             .
             But
             if
             others
             may
             and
             must
             do
             this
             ,
             on
             the
             same
             ground
             they
             may
             and
             must
             perform
             the
             other
             .
             It
             is
             the
             duty
             of
             every
             child
             of
             God
             to
             pray
             and
             praise
             God
             in
             the
             relation
             of
             a
             child
             ,
             in
             a
             special
             sense
             ,
             and
             to
             call
             God
             Father
             in
             a
             special
             sense
             ,
             and
             to
             plead
             those
             Promises
             with
             him
             that
             are
             the
             proper
             portion
             of
             his
             Children
             .
             And
             must
             all
             omit
             this
             that
             have
             no
             assurance
             or
             subjective
             Certainty
             ?
             It
             it
             the
             duty
             of
             each
             member
             of
             the
             mystical
             body
             of
             Christ
             to
             love
             the
             Saints
             ,
             and
             assist
             them
             as
             fellow-members
             :
             Must
             none
             do
             this
             ,
             that
             is
             not
             certain
             of
             his
             own
             member-ship
             ?
             If
             I
             should
             instance
             in
             all
             the
             particulars
             of
             Christian
             Duty
             that
             this
             case
             extendeth
             to
             ,
             you
             would
             see
             that
             this
             your
             principle
             reduced
             to
             practice
             would
             make
             bu●
             unhappy
             work
             in
             the
             Church
             and
             would
             do
             much
             to
             the
             extirpation
             of
             a
             very
             great
             part
             (
             if
             not
             the
             far
             greatest
             )
             of
             the
             service
             of
             God.
             
          
           
             8.
             
             In
             all
             such
             Cases
             our
             Actions
             must
             follow
             the
             smallest
             prevalent
             perswasions
             of
             our
             Judgement
             ,
             though
             far
             short
             of
             full
             Assurance
             .
             If
             a
             true
             Believer
             do
             think
             himself
             to
             be
             such
             ,
             he
             may
             profess
             himself
             such
             :
             When
             so
             far
             as
             he
             knoweth
             his
             own
             heart
             ,
             he
             doth
             believe
             and
             repent
             ,
             he
             may
             profess
             that
             he
             doth
             believe
             and
             repent
             ,
             implying
             or
             expressing
             that
             he
             speaketh
             according
             to
             the
             knowledge
             he
             hath
             of
             his
             own
             heart
             .
             We
             are
             so
             strange
             to
             our selves
             ,
             that
             if
             only
             Certainty
             must
             move
             us
             to
             Action
             ,
             I
             think
             we
             should
             sleep
             out
             the
             most
             of
             our
             lives
             .
             He
             speaks
             sincerely
             that
             speaks
             according
             to
             his
             perswasion
             ,
             and
             as
             he
             thinks
             ,
             though
             he
             be
             not
             certain
             .
          
           
             9.
             
             In
             such
             cases
             it
             condemneth
             not
             to
             act
             in
             doubting
             ,
             but
             the
             same
             man
             that
             doubteth
             may
             act
             in
             faith
             .
             Indeed
             if
             the
             doubting
             be
             so
             predominant
             ,
             that
             a
             man
             is
             more
             perswaded
             that
             he
             doth
             not
             believe
             ,
             than
             that
             he
             doth
             (
             whether
             dogmatically
             ,
             
             or
             savingly
             )
             then
             he
             may
             not
             profess
             that
             he
             doth
             believe
             :
             that
             is
             ,
             he
             may
             not
             think
             one
             thing
             ,
             and
             speak
             another
             ,
             and
             speak
             or
             do
             against
             his
             Conscience
             :
             And
             also
             if
             it
             be
             in
             an
             indifferent
             thing
             ,
             as
             about
             meats
             ,
             or
             drinks
             ,
             or
             indifferent
             daies
             ,
             where
             he
             is
             certain
             to
             be
             innocent
             if
             he
             forbear
             ,
             and
             uncertain
             to
             be
             innocent
             if
             he
             act
             ,
             then
             he
             must
             take
             the
             safer
             side
             ,
             and
             therefore
             forbear
             .
             And
             the
             Apostles
             words
             will
             reach
             no
             further
             than
             to
             these
             two
             points
             .
             He
             that
             hath
             unbelief
             ,
             and
             therefore
             doubing
             ,
             may
             say
             ,
             Lord
             ,
             I
             believe
             ,
             help
             thou
             mine
             unbelief
             .
          
           
             10.
             
             The
             thing
             that
             is
             necessarily
             required
             to
             the
             Sacramental
             participation
             ,
             is
             not
             an
             Assurance
             that
             our
             faith
             is
             sincere
             and
             saving
             ,
             but
             that
             it
             be
             really
             that
             Faith
             which
             is
             sincere
             and
             saving
             ,
             whether
             we
             know
             it
             so
             to
             be
             or
             not
             .
             Many
             a
             man
             knoweth
             that
             he
             hath
             that
             faith
             which
             is
             saving
             ,
             and
             yet
             knoweth
             not
             that
             it
             is
             saving
             .
             And
             many
             one
             knoweth
             that
             he
             performeth
             the
             
               saving
               act
            
             ,
             but
             through
             vain
             scruples
             understandeth
             not
             whether
             he
             do
             it
             sincerely
             :
             And
             many
             think
             or
             hope
             they
             are
             sincere
             that
             yet
             doubt
             of
             it
             .
             I
             have
             met
             with
             many
             that
             have
             lived
             in
             deep
             distress
             for
             want
             of
             perceiving
             the
             truth
             of
             their
             faith
             ;
             that
             have
             cried
             out
             [
             I
             have
             no
             true
             faith
             ,
             I
             cannot
             believe
             !
             Faith
             is
             a
             perswasion
             of
             Gods
             love
             to
             me
             ,
             or
             a
             resting
             on
             him
             for
             salvation
             ,
             and
             I
             cannot
             be
             perswaded
             of
             his
             love
             to
             me
             ,
             nor
             can
             I
             rest
             upon
             him
             .
             ]
             And
             when
             I
             have
             convinced
             them
             that
             [
             the
             Gospel
             is
             1.
             a
             Narrative
             of
             what
             Christ
             is
             ,
             and
             what
             he
             hath
             done
             and
             suffered
             for
             us
             ;
             and
             2.
             an
             offer
             of
             Christ
             ,
             and
             life
             to
             all
             that
             will
             accept
             the
             offer
             :
             And
             therefore
             that
             faith
             is
             1.
             an
             Assent
             to
             the
             truth
             of
             his
             Report
             ,
             and
             2.
             a
             Consent
             to
             be
             Christs
             ,
             and
             that
             he
             shall
             be
             ours
             .
             ]
             And
             when
             I
             have
             asked
             them
             whether
             they
             do
             these
             two
             things
             or
             not
             :
             whether
             they
             believe
             the
             Gospel
             to
             be
             true
             ,
             and
             are
             willing
             that
             Christ
             and
             Life
             be
             theirs
             ,
             and
             that
             they
             be
             Christs
             ?
             they
             profess
             very
             cheerfully
             both
             this
             Assent
             and
             Consent
             ;
             they
             are
             w●lling
             to
             have
             Christ
             if
             they
             know
             their
             own
             hearts
             ;
             and
             yet
             they
             dare
             not
             say
             that
             they
             are
             true
             believers
             ;
             partly
             through
             general
             fears
             ,
             and
             partly
             because
             they
             know
             not
             that
             this
             which
             they
             profess
             is
             saving
             faith
             .
             Now
             in
             such
             a
             case
             we
             are
             to
             let
             them
             know
             that
             it
             is
             the
             thing
             ,
             and
             not
             
             their
             
               Certainty
               of
               the
               thing
            
             that
             God
             hath
             m●de
             necessary
             .
             And
             therefore
             we
             do
             not
             ,
             nor
             must
             not
             ask
             them
             in
             Sacramental
             Administrations
             ,
             whether
             they
             have
             
               saving
               faith
            
             by
             meer
             name
             ,
             without
             description
             ?
             but
             whether
             they
             believe
             in
             God
             the
             Father
             ,
             Son
             and
             the
             Holy
             Ghost
             ;
             and
             renounce
             the
             World
             ,
             Flesh
             ,
             and
             Devil
             ?
             and
             whether
             they
             are
             willing
             to
             have
             God
             for
             their
             only
             God
             ,
             and
             Christ
             for
             their
             only
             Saviour
             ,
             and
             the
             Holy
             Ghost
             their
             Sanctifier
             ?
             And
             he
             that
             saith
             ,
             yea
             ,
             doth
             profess
             a
             saving
             faith
             ,
             though
             he
             know
             it
             not
             so
             to
             be
             .
             And
             what
             would
             Mr.
             Blake
             do
             with
             him
             if
             he
             say
             neither
             Yea
             ,
             nor
             Nay
             ?
          
           
             Having
             thus
             vindicated
             the
             Proposition
             against
             their
             Objections
             and
             shewed
             the
             van●ty
             of
             all
             other
             waies
             ,
             and
             that
             we
             can
             have
             no
             certainty
             what
             Profession
             to
             expect
             ,
             if
             we
             expect
             not
             a
             Profession
             of
             saving
             Faith
             ,
             I
             may
             well
             sum
             up
             all
             ,
             and
             still
             insist
             on
             the
             19th
             Argument
             ,
             that
             we
             must
             expect
             the
             profession
             of
             a
             saving
             Faith
             ,
             seeing
             if
             we
             take
             up
             with
             any
             other
             we
             are
             utterly
             at
             a
             loss
             :
             Mr.
             Blake
             cannot
             agree
             with
             himself
             what
             faith
             to
             require
             ,
             nor
             hath
             given
             any
             certain
             description
             of
             it
             ,
             when
             he
             hath
             so
             voluminously
             talkt
             for
             it
             :
             and
             what
             he
             or
             others
             seem
             to
             require
             ,
             as
             a
             thing
             distinct
             from
             saving
             faith
             ,
             we
             see
             sufficient
             Reason
             to
             reject
             ,
             as
             being
             wholly
             unproved
             ,
             and
             by
             us
             proved
             insufficient
             to
             this
             use
             .
          
           
             I
             shall
             now
             therefore
             proceed
             to
             my
             20th
             .
             and
             last
             Argument
             ,
             for
             the
             Proposition
             ,
             which
             is
             drawn
             from
             the
             constant
             practice
             of
             the
             Universal
             Church
             of
             Christ.
             
          
           
             It
             hath
             been
             the
             constant
             practice
             of
             the
             Catholike
             Church
             since
             the
             Apostles
             daies
             till
             now
             ,
             to
             require
             that
             Profession
             of
             saving
             Faith
             and
             Repentance
             ,
             as
             necessary
             before
             they
             would
             bapt●ze
             ,
             and
             not
             to
             baptize
             any
             upon
             the
             Profession
             of
             any
             lower
             kind
             of
             Faith
             :
             Therefore
             it
             must
             be
             our
             practice
             also
             .
          
           
             And
             here
             I
             must
             confess
             my self
             in
             as
             great
             an
             admiration
             at
             the
             words
             and
             dealings
             of
             Mr.
             Blake
             and
             some
             godly
             learned
             Divines
             that
             go
             with
             him
             in
             this
             Cause
             ,
             as
             ever
             I
             was
             brought
             to
             by
             the
             groundless
             confidence
             of
             such
             men
             .
             He
             must
             shut
             his
             eyes
             against
             the
             fullest
             Evidence
             of
             Historie
             and
             Church-practice
             ,
             that
             will
             deny
             that
             it
             hath
             been
             the
             practice
             of
             the
             Universal
             Church
             of
             Christ
             to
             baptize
             upon
             the
             profession
             of
             a
             
             saving
             faith
             ,
             and
             not
             otherwise
             :
             Insomuch
             that
             I
             must
             profess
             that
             I
             am
             not
             (
             for
             my
             own
             part
             )
             able
             to
             prove
             that
             ever
             any
             one
             person
             since
             the
             daies
             of
             the
             Apostles
             ,
             was
             baptized
             upon
             the
             profession
             of
             any
             other
             faith
             ,
             by
             any
             save
             the
             gross
             Hereticks
             ,
             even
             those
             whose
             Baptism
             was
             accounted
             invalid
             .
             I
             desire
             Mr.
             Blake
             ,
             or
             his
             Neighbours
             of
             his
             mind
             ,
             to
             help
             me
             to
             an
             instance
             of
             any
             one
             approved
             Baptism
             since
             Christs
             time
             ,
             or
             his
             Apostles
             upon
             the
             account
             of
             a
             faith
             that
             was
             short
             of
             justifying
             ,
             and
             not
             upon
             the
             Profession
             of
             a
             justifying
             Faith.
             Hitherto
             this
             is
             not
             done
             by
             them
             ,
             &
             the
             contrary
             is
             fully
             done
             by
             others
             :
             and
             yet
             (
             to
             my
             admiration
             )
             they
             as
             confidently
             affirm
             that
             all
             the
             Church
             of
             Christ
             hath
             gone
             their
             way
             ,
             or
             that
             it
             hath
             been
             their
             constant
             practice
             ,
             and
             that
             they
             should
             forsake
             the
             example
             of
             the
             Church
             ,
             if
             they
             should
             do
             otherwise
             :
             and
             they
             except
             against
             my
             Opinion
             as
             novelty
             .
             I
             must
             confess
             that
             such
             Experience
             hath
             brought
             me
             to
             lower
             thoughts
             of
             the
             credit
             even
             of
             good
             men
             than
             formerly
             I
             have
             had
             ,
             and
             to
             resolve
             to
             try
             before
             I
             trust
             .
             One
             would
             think
             that
             the
             matter
             of
             fact
             in
             such
             a
             point
             as
             Baptism
             ,
             which
             we
             all
             pass
             through
             ,
             should
             have
             been
             out
             of
             question
             before
             this
             day
             .
          
           
             For
             the
             proof
             of
             the
             Churches
             practice
             ,
             1.
             
             I
             have
             already
             said
             enough
             about
             the
             Apostles
             own
             practice
             and
             the
             Church
             in
             their
             daies
             .
             Even
             when
             they
             describe
             the
             faith
             which
             they
             require
             expresly
             by
             assent
             alone
             ,
             yet
             they
             shew
             that
             it
             is
             a
             saving
             Assent
             which
             they
             require
             ;
             and
             the
             promise
             of
             pardon
             and
             salvation
             is
             in
             the
             same
             or
             other
             Scriptures
             affixed
             to
             that
             Assent
             :
             But
             this
             I
             shall
             not
             recite
             now
             .
          
           
             2.
             
             The
             constant
             practice
             of
             the
             Church
             since
             the
             ●postles
             to
             this
             day
             ,
             is
             undoubtedly
             known
             .
             1.
             by
             the
             very
             form
             of
             words
             in
             Baptism
             .
             and
             2.
             be
             the
             historie
             of
             their
             proceedings
             therein
             .
          
           
             1.
             
             It
             is
             certain
             that
             the
             Church
             did
             ever
             Baptize
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             :
             And
             as
             I
             have
             proved
             before
             ,
             the
             voluntary
             seeking
             and
             reception
             of
             that
             Baptism
             containeth
             the
             actual
             profession
             of
             a
             saving
             Faith.
             
          
           
             2.
             
             It
             is
             certain
             that
             the
             persons
             to
             be
             baptized
             if
             at
             age
             ,
             did
             profess
             to
             believe
             in
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             ,
             wh●ch
             as
             is
             shewed
             ,
             is
             saving
             faith
             .
          
           
           
             3.
             
             It
             is
             also
             certain
             ,
             that
             they
             did
             profess
             to
             renounce
             the
             Flesh
             ,
             the
             World
             ,
             and
             the
             Devil
             ;
             which
             is
             a
             profession
             of
             saving
             Repentance
             .
          
           
             4.
             
             And
             it
             is
             certain
             ,
             that
             they
             promised
             for
             the
             future
             to
             live
             in
             new
             obedience
             ;
             which
             is
             the
             consequent
             of
             saving
             faith
             :
             and
             thus
             they
             publikely
             entered
             the
             three
             stipulations
             ;
             
               Credi●
               Credo
               :
               Abronuncias
               ?
               Abrenuncio
               :
               Spondes
               ?
               Spondeo
               .
            
             And
             no
             man
             can
             do
             this
             that
             hath
             not
             saving
             faith
             ;
             therefore
             the
             professing
             of
             it
             is
             not
             without
             the
             professing
             of
             a
             saving
             faith
             ;
             Nay
             indeed
             it
             containeth
             the
             profession
             of
             that
             faith
             .
          
           
             5.
             
             Moreover
             it
             is
             a
             known
             case
             that
             the
             ancient
             Churches
             commonly
             took
             all
             those
             that
             were
             duly
             baptized
             to
             be
             in
             a
             state
             of
             salvation
             .
             That
             they
             supposed
             them
             to
             have
             the
             pardon
             of
             all
             their
             sins
             ,
             I
             think
             none
             doubteth
             that
             ever
             read
             much
             of
             their
             writings
             .
             Davenant
             in
             his
             Epistle
             of
             Baptism
             giveth
             many
             proofs
             ,
             and
             many
             hundred
             more
             may
             be
             given
             ,
             if
             any
             be
             so
             blind
             as
             to
             deny
             it
             .
             All
             the
             doubt
             is
             ,
             Whether
             they
             also
             ascribe
             Regenerating
             ,
             Renewing
             Grace
             to
             all
             the
             rightly
             baptized
             ?
             And
             though
             Davenant
             deny
             that
             they
             ascribe
             the
             infusing
             of
             habits
             to
             it
             ,
             as
             to
             infants
             ;
             yer
             1.
             he
             denieth
             it
             not
             as
             to
             the
             Adult
             ;
             nor
             2.
             that
             they
             ascribed
             the
             Gift
             of
             the
             Holy
             Ghost
             to
             it
             ,
             as
             to
             Infants
             .
             And
             yet
             as
             long
             as
             they
             put
             all
             duly
             baptized
             (
             both
             Infants
             and
             Adult
             )
             into
             a
             state
             of
             salvation
             ,
             it
             matters
             not
             as
             to
             our
             question
             ,
             whether
             Infants
             had
             habitual
             Grace
             .
             And
             yet
             Mr.
             Graker
             hath
             brought
             so
             many
             proofs
             out
             of
             the
             mounments
             of
             Antiquity
             ,
             even
             for
             this
             also
             (
             that
             the
             Fathers
             
               uno
               ore
            
             took
             all
             the
             Baptized
             to
             be
             regenerate
             or
             renewed
             by
             inherent
             grace
             )
             that
             when
             his
             Amanuensis
             had
             transcribed
             them
             ,
             he
             f●und
             them
             near
             four
             times
             as
             big
             as
             his
             whole
             Book
             besides
             :
             and
             the
             very
             naming
             of
             the
             Au●hors
             and
             Books
             and
             Pages
             takes
             up
             near
             ten
             or
             eleven
             Pages
             
               (
               St●i●tur
               ,
               in
               Davena●●
               .
               Epist.
               pa.
            
             53.
             to
             the
             end
             of
             63.
             )
             He
             begins
             with
             
               Justin
               ●arry
               ,
               Irenaeu
            
             ,
             &c.
             
             I
             will
             not
             so
             much
             as
             trouble
             the
             R●ader
             to
             name
             the
             Authors
             ,
             seeing
             he
             may
             there
             have
             them
             with
             the
             places
             together
             .
             And
             lest
             M●
             Blake
             should
             say
             that
             it
             is
             but
             common
             sanctification
             which
             they
             assert
             ,
             he
             may
             there
             see
             the
             place●
             q●o●ed
             where
             ●hey
             a●cribe
             to
             all
             the
             dul●
             baptized
             [
             
               peccatorum
               remissionem
               ,
               mentis
               illumi●ationem
               ,
               v●ii
               sordiumque
               
               ablutionem
               &
               expurgationem
               animae
               purgationem
               ,
               purificatinem
               ,
               emaculationem
               ,
               totius
               hominis
               verant
               integram
               ]
               ;
               Circumcisionem
               ,
               refectionem
               ,
               renovationem
               ,
               recreatio●ē●nnov●tionem
               ,
               anim●tionem
               ,
               emundationem
               ,
               sanctificationem
               internam
               ,
               reformationē
               ,
               ad
               divinā
               imaginē
               &
               similitudinē
               ,
               restitutionē
               ,
               regenerationē
               ,
               ge●erationis
               nativae
               correctio●ē
               ac●reparationē
               ,
               veteri●
               hominis
               mortem
               &
               sepulturam
               ,
               novi●nativitatem
               ,
               vetustatis
               abstersionem
               ,
               exutum
               ,
               despoliatio●em
               ,
               d●positionem
               ,
               vitii
               omnis
               evomitionem
               ,
               peccati
               interfectionem
               ,
               criminum
               mortem
               &
               sepulturam
               ,
               vi●tutis
               vitam
               ,
               Spiritus
               sancti
               infusionem
               ,
               gratiae
               coelestis
               consecutionem
               ,
               hominis
               ,
               mentis
               immutationem
               ,
               &
               in
               melius
               transformationem
               .
               Hinc
               &
               Baptismum
               appellant
               Vndam
               genitalem
               ,
               aquam
               salutarem
               ,
               rorem
               purificum
               ,
               &
               sanativum
               ,
               vivificum
               ,
               sanctificumq
               ,
               lavacrum
               .
               Et
               Sacramentum
               hoc
               asserunt
               peccatis
               exuere
               ,
               peccata
               expurgare
               ,
               spiritualem
               lepram
               auferre
               gratiae
               ac
               virtutum
               Spiritus
               sancti
               donis
               atque
               primitiis
               induere
               ,
               vim
               generativam
               habere
               ,
               Dei
               siitos
               generare
               ,
               corpus
               peccuti
               destruere
               ,
               vertutem
               vitalem
               indere
               gratiam
               spiritualem
               conferre
               atque
               infundere
               ▪
               divinam
               imaginem
               instaurare
               ,
               novam
               facere
               ,
               massam
               ,
               condere
               creaturam
               ,
               dealbare
               ,
               &
               nive
               candidiorem
               facere
               purum
               ,
               justum
               ,
               sanctum
               ,
               novum
               facere
               hominem
               ;
               peccatum
               radicitus
               evellere
               ,
               justitiam
               sanctitamque
               tribuere
               animae
               sordes
               maculasque
               abluere
               ,
               ulcera
               morbosque
               sanare
               ,
               aestus
               sedare
               ,
               febres
               extinguere
               ,
               putredines
               exuere
               ,
               vitia
               exinanire
               ,
               oculos
               aperire
               ,
               aures
               reserare
               ,
               vigorem
               dare
               ,
               vires
               addere
               ,
               formam
               floremq
               ,
               Deo
               dignum
               conciliare
               ,
               in
               vitam
               primordialem
               animam
               restituere
               ,
               textum
               novum
               contexere
               ,
               animas
               reparare
               ,
               viventes
               spiritu
               informatas
               ,
               utì
               aqua
               olim
               reptilia
               producere
               ,
               esse
               baptiz●
               to
               quod
               matrix
               Embryoni
               ,
               eo
               modo
               effigiare
               quo
               infans
               in
               utero
               essingitur
               ,
               pari
               modo
               ex
               aqua
               resingere
               ,
               reficere
               ,
               quo
               ex
               terra
               primó
               fingebatur
               ;
               refundere
               ,
               refingere
               prout
               statua
               solet
               :
               tingere
               ut
               lanum
               purpurâ
               ,
               purgare
               ,
               emollire
               ,
               fulgidum
               facere
               ,
               ut
               ignis
               ferrum
               ,
               characterē
               effigiemque
               impr●mere●ut
               cerae
               sigillum
               ;
               vitium
               solvere
               &
               absumere
               &
               peccata
               exurere
               ,
               ut
               ignis
               ceram
               ;
               hominē
               terreum
               ,
               ut
               terrā
               metallicā
               ,
               in
               aurū
               transmutare
               ;
               crassos
               &
               animales
               in
               coelestes
               &
               spirituales
               transformare
               ;
               infantiam
               ,
               juventutem
               revocare
               ,
               puritati
               originali
               restituere
               ;
               vel
               eâ
               etiam
               praestantiorem
               ,
               splendidiorem
               reddere
               .
               Typos
               baptismatis
               affirmant
               fuisse
            
             Naaminis
             purgationem
             ,
             Pharaonis
             
               submersionem
               ,
               Cataclysum
               Noathicum
               ,
               piscinā
               
               Bethesdicā
               ,
               aquatilium
               creationem
               ,
               formationem
               protoplasti
               .
            
          
           
             I
             have
             recited
             all
             these
             terms
             (
             Mr.
             Gataker
             telleth
             you
             where
             to
             find
             them
             all
             )
             least
             Mr.
             Blake
             should
             not
             be
             able
             to
             find
             any
             one
             that
             certainly
             signifieth
             saving
             Grace
             ,
             if
             we
             named
             not
             all
             .
             For
             though
             he
             abhorreth
             to
             impute
             equivocation
             to
             the
             Scripture
             as
             I
             do
             ,
             yet
             he
             sticks
             not
             to
             do
             it
             much
             more
             where
             it
             serveth
             his
             turn
             :
             [
             Regeneration
             ,
             Renovation
             ,
             Adoption
             ,
             Sanctification
             ,
             Disciples
             and
             I
             doubt
             Justification
             ,
             ]
             and
             what
             not
             ,
             are
             all
             equivocal
             terms
             with
             him
             in
             Scripture
             ,
             if
             I
             can
             understand
             him
             ;
             and
             so
             is
             
               the
               Church
               ,
               the
               body
               of
               Christ
               ,
            
             and
             many
             such
             like
             .
             Perhaps
             therefore
             it
             will
             not
             move
             him
             that
             Mr.
             Gataker
             nexe
             addeth
             pag.
             63.
             
             [
             
               De
               baptismo
               denique
               exponunt
               illas
               sacras
               Scripturea
               Periochas
               ,
            
             Psal.
             34.5
             .
             (
             
               juxta
               Graec.
               Ver.
            
             )
             Psal.
             103.5
             .
             Isa.
             1.16
             .
             Ezek.
             36.25
             ,
             26.
             
             Psal.
             51.10
             .
             Joh.
             1.13
             .
             &
             3.5
             ,
             6.
             
             Rom.
             6.3
             ,
             6.
             1
             
             Cor.
             6.11
             .
             Gal.
             3.27
             .
             Ephe.
             4.22
             ,
             24.
             
             &
             5.26
             .
             Col.
             2.11
             ,
             13.
             
             Tit.
             3.5
             .
             Heb.
             6
             4
             &
             10.22
             .
             
               Quae
               loca
               Illuminationē
               ,
               purificationem
               ,
               renascentiam
               ,
               regenerationem
               ,
               refectionem
               ,
               sanctificationem
               ,
               mortificationem
               ,
               vivisicationem
               ,
               cordis
               renovationem
               ,
               imaginis
               restaurationem
               ,
               spiritus
               infusionem
               ,
               hominem
               veterem
               exutum
               ,
               crucifixum
               ,
               abolitum
               hominem
               novum
               ,
               Christum
               ipsum
               indutum
               ,
               loquuntur
               :
               nec
               aut
               ad
               solam
               reatus
               amotionem
               possunt
               accommodari
               ,
               aut
               de
               ea
               sola
               saltem
               ,
               ab
               ullo
               (
               opinor
               )
               unquam
               interprete
               sunt
               exposita
               .
               Constat
               itaque
               Patres
               antiquos
               tam
               Regenerationem
               propriè
               dictam
               ,
               quae
               in
               hominis
               renovatione
               interná
               consistit
               ,
               quàm
               peccati
               sive
               originalis
               ,
               sive
               actualis
               remissionem
               sacramento
               isti
               tribuisse
               .
               Constat
               &
               ex
               iis
               quae
               suprà
               indicavimus
               ,
               aevi
               itidē
               inferioris
               Scriptores
               plerosque
               cùm
               in
               eadem
               sententia
               fuisse
               ,
               tum
               &
               in
               candē
               mentē
               patrū
               priscorum
               dicta
               cepisse
               :
            
             So
             far
             Gataker
             .
          
           
             If
             all
             these
             terms
             be
             equivocal
             ,
             and
             none
             of
             them
             signifying
             saving
             Grace
             ,
             we
             must
             even
             give
             up
             the
             use
             or
             certainty
             of
             Language
             .
          
           
             But
             it
             may
             possibly
             be
             Objected
             ,
             that
             this
             was
             the
             Fathers
             error
             ,
             who
             ascribed
             too
             much
             to
             Baptism
             .
             Answ.
             What
             ever
             they
             did
             in
             that
             ,
             it
             proveth
             the
             point
             in
             hand
             ,
             and
             sheweth
             us
             what
             persons
             the
             baptized
             and
             the
             visible
             Church
             were
             taken
             for
             by
             the
             Fathers
             .
          
           
             Object
             .
             But
             doth
             it
             not
             rather
             shew
             that
             saving
             Faith
             was
             not
             presupposed
             ,
             because
             they
             supposed
             that
             Baptism
             did
             give
             the
             
             spirit
             ,
             and
             sanctification
             ,
             and
             therefore
             found
             not
             men
             sanctified
             before
             .
          
           
             Answ.
             1.
             
             It
             is
             undeniable
             that
             they
             took
             all
             that
             were
             duly
             baptized
             ,
             to
             be
             presently
             in
             a
             state
             of
             salvation
             ,
             without
             any
             delay
             :
             and
             therefore
             they
             did
             not
             take
             Baptism
             as
             a
             common
             Ordinance
             to
             lead
             men
             up
             to
             the
             use
             of
             other
             Church
             Ordinances
             ,
             as
             the
             Supper
             ,
             &c.
             (
             which
             is
             also
             common
             to
             the
             notoriously
             ungodly
             ,
             )
             and
             so
             to
             saving
             grace
             .
          
           
             2.
             
             And
             if
             the
             ●atholike
             Church
             hath
             in
             all
             ages
             thus
             annexed
             saving
             Grace
             to
             Baptism
             ,
             and
             made
             any
             common
             faith
             the
             condition
             qualifying
             the
             person
             for
             this
             Baptism
             ,
             then
             it
             would
             be
             plain
             that
             they
             all
             affixed
             saving
             Grace
             to
             the
             preparation
             of
             common
             Grace
             ,
             and
             so
             the
             Catholike
             Church
             hath
             been
             Pelagian
             :
             which
             he
             that
             shall
             affirm
             ,
             will
             do
             that
             for
             the
             Pelagian
             Cause
             which
             will
             better
             please
             the
             Jesuites
             than
             any
             considerate
             Reformed
             Divines
             .
             It
             is
             therefore
             not
             to
             be
             doubted
             o●
             but
             that
             it
             was
             some
             Antecedent
             special
             Grace
             to
             which
             they
             thus
             confidently
             affixed
             other
             saving
             Grace
             .
             Which
             will
             the
             more
             appear
             ,
             in
             that
             Austine
             himself
             ,
             and
             those
             that
             followed
             him
             against
             the
             Pelagians
             ,
             and
             the
             ●ouncils
             that
             opposed
             them
             ,
             went
             all
             the
             same
             way
             ;
             which
             could
             not
             be
             the
             Pelagian
             way
             .
          
           
             3.
             
             It
             was
             the
             constant
             Doctrine
             of
             these
             Father●●nd
             the
             Church
             ,
             then
             ,
             that
             Faith
             and
             Repentance
             (
             given
             in
             〈◊〉
             )
             did
             go
             first
             ;
             and
             that
             Justification
             ,
             Adoption
             ,
             and
             San●●i●i●a●ion
             followed
             after
             .
             (
             And
             so
             hold
             all
             the
             reformed
             Divine●
             that
             I
             know
             of
             ,
             till
             Mr.
             Pemble
             lately
             contradicted
             it
             .
             )
             And
             so
             they
             took
             this
             Justifying
             Faith
             and
             true
             Repentance
             to
             be
             prerequisite
             to
             Baptism
             ;
             and
             therefore
             note
             ,
             1.
             
             That
             all
             the
             forementioned
             terms
             describe
             only
             Justification
             and
             Sanctification
             .
             2.
             
             That
             they
             never
             speak
             a
             word
             of
             Justifying
             Faith
             or
             Repentance
             infused
             by
             Baptism
             ;
             for
             these
             are
             supposed
             .
             3.
             
             That
             therefore
             they
             ever
             enquired
             before
             hand
             whether
             they
             believed
             in
             God
             the
             Father
             ,
             Son
             and
             Holy
             Ghost
             ,
             and
             renounced
             the
             Flesh
             ,
             the
             World
             ,
             and
             the
             Devil
             (
             as
             is
             aforesaid
             ;
             )
             and
             caused
             them
             to
             profess
             this
             before
             they
             would
             baptized
             them
             .
          
           
             4.
             
             The
             Fathers
             erred
             not
             so
             much
             as
             many
             suppose
             in
             their
             ascribing
             to
             Baptism
             .
             For
             1.
             sometime
             by
             Baptism
             they
             mean
             
             not
             only
             the
             external
             Ordinance
             ,
             but
             the
             whole
             work
             therein
             to
             be
             done
             ;
             viz.
             the
             Accepting
             Christ
             solemnly
             in
             Covenant
             ,
             and
             giving
             up
             our selves
             ,
             as
             a
             sanctified
             people
             to
             him
             ,
             renouncing
             the
             Flesh
             ,
             the
             World
             ,
             and
             the
             Devil
             ,
             and
             so
             becoming
             fully
             Christians
             .
             This
             is
             baptism
             with
             them
             ,
             and
             not
             the
             outward
             sign
             alone
             .
             And
             what
             saith
             Peter
             less
             ,
             when
             he
             saith
             ,
             [
             
               Baptism
               saveth
               us
            
             ]
             and
             thus
             expoundeth
             himself
             when
             he
             hath
             done
             ?
             And
             what
             say
             the
             Fathers
             more
             ?
             2.
             
             When
             they
             speak
             of
             these
             effects
             of
             Baptism
             ,
             they
             suppose
             a
             due
             recipient
             or
             subject
             ,
             that
             is
             ,
             A
             true
             Believer
             ,
             or
             the
             Seed
             of
             such
             :
             and
             therefore
             they
             oft
             speak
             of
             the
             inefficacy
             of
             the
             outward
             Baptism
             to
             Hypocrites
             .
             3.
             
             When
             they
             speak
             of
             the
             outward
             Ordinance
             only
             ,
             the
             collation
             which
             they
             ascribe
             to
             it
             ,
             and
             all
             the
             great
             effects
             ,
             are
             to
             be
             understood
             but
             by
             way
             of
             obsignation
             and
             solemnization
             ,
             and
             not
             solely
             ,
             excluding
             the
             internal
             Faith
             and
             the
             Covenant
             :
             as
             actual
             solemnized
             Marriage
             gives
             a
             woman
             right
             to
             her
             husband
             and
             all
             that
             he
             hath
             ,
             when
             yet
             she
             had
             a
             right
             by
             secret
             Covenant
             and
             Contract
             before
             .
             Now
             common
             Reason
             ,
             and
             the
             Nature
             of
             the
             thing
             and
             many
             of
             the
             Contexts
             shewing
             that
             the
             Fathers
             and
             Councils
             must
             be
             thus
             expounded
             according
             to
             these
             Rules
             ,
             I
             would
             fain
             know
             how
             they
             deserve
             that
             heavy
             accusation
             that
             we
             commonly
             lay
             upon
             them
             for
             their
             Judgement
             in
             this
             ,
             or
             what
             ground
             the
             Papists
             have
             to
             plead
             them
             generally
             for
             their
             efficay
             
               ex
               opere
               operato
            
             ?
             And
             yet
             I
             will
             not
             excuse
             each
             particular
             person
             of
             them
             thus
             .
          
           
             Object
             .
             But
             it
             is
             the
             Baptism
             of
             the
             Adult
             that
             the
             Church
             hath
             generally
             ascribed
             so
             much
             to
             ;
             and
             therefore
             though
             they
             took
             all
             the
             Adult
             for
             Regenerate
             and
             Justified
             when
             baptized
             ,
             yet
             they
             did
             not
             judg
             so
             of
             Infants
             .
             Answ.
             I
             will
             answer
             this
             in
             Mr.
             Gatakers
             words
             .
             
               ibid.
               pag.
            
             64.
             
             [
             1.
             
             
               Quae
               de
               Bapt●smo
               in
               genere
               enunciantur
               ,
               etiam
               paedobaptismo
               conveniant
               necesse
               est
               ,
               quod
               sub
               isto
               comprehendatur
               .
            
             2.
             
             
               Baptismum
               unum
               eundemque
               agnoscere
               se
               profitentur
               veteres
               ,
               adultorum
               parvulorumque
               ;
               nec
               diversum
               in
               his
               ab
               illis
               effectum
               ejusdem
               .
            
             3.
             
             
               Etiam
               parvulorum
               Baptismi
               disertè
               meminerunt
               aliquoties
               ,
               ubi
               baptismo
               ista
               tribuunt
               .
            
             4.
             
             
               Axioma
               illud
               quod
               ab
               adversa
               parte
               urgetur
               tantopere
               de
               Sacramentorum
               effectis
               ,
               ubi
               obex
               non
               ponitur
               ,
               adversus
               ipsos
               cum
               primis
               valer
               .
            
             ]
          
           
             Object
             .
             But
             the
             Fathers
             sly
             to
             the
             Parents
             or
             pro-Parents
             
             faith
             ,
             when
             they
             speak
             of
             Infants
             right
             to
             Baptism
             :
             therefore
             its
             plain
             that
             they
             supposed
             it
             not
             in
             themselves
             .
             Answ.
             True
             :
             By
             which
             you
             may
             discern
             that
             Faith
             was
             presupposed
             as
             the
             Evidence
             of
             their
             right
             to
             Baptism
             and
             its
             effects
             ,
             that
             is
             ,
             to
             Justification
             and
             Sanctification
             :
             and
             therefore
             it
             was
             such
             a
             Faith
             as
             had
             the
             promise
             of
             these
             effects
             ,
             viz.
             Justification
             and
             Sanctification
             ;
             and
             therefore
             not
             another
             kind
             of
             faith
             .
             And
             this
             faith
             was
             supposed
             to
             be
             in
             the
             Parent
             for
             himself
             and
             his
             seed
             ,
             because
             the
             condition
             or
             qualification
             of
             the
             Infant
             is
             but
             this
             ,
             that
             he
             be
             the
             seed
             of
             a
             Believer
             .
             But
             then
             you
             must
             note
             ,
             that
             though
             they
             supposed
             the
             condition
             of
             Right
             ;
             viz.
             faith
             to
             be
             in
             the
             Parent
             ,
             and
             not
             in
             the
             Infant
             himself
             ,
             yet
             they
             alway
             affirmed
             the
             consequent
             fruits
             ;
             viz.
             Regeneration
             ,
             and
             Justification
             and
             Adoption
             to
             be
             in
             the
             Infant
             himself
             and
             not
             in
             the
             Parent
             for
             him
             .
             I
             may
             answer
             this
             therefore
             in
             Mr
             Gatakers
             words
             ,
             
               ibid.
               pag.
            
             65.
             
             [
             Resp.
             1.
             
             
               Aliud
               est
               fides
               ipsa
               ,
               aliud
               Regeneratio
               ,
               seu
               mentis
               internae
               renovatio
               ,
               quae
               sine
               fidei
               actu
               ullo
               consistere
               potest
               .
            
             2.
             
             
               Ad
               fidem
               Patres
               alienam
               adeò
               confugiunt
               ,
               ubi
               de
               parvulorum
               salute
               agunt
               ;
               quia
               fidei
               alienae
               beneficio
               foedere
               continentur
               ,
               &
               ab
               Baptismiritum
               suscipiendum
               jus
               obtinent
               .
            
             Vid.
             Bellarm
             .
             de
             Bapt.
             lib.
             1.
             c.
             11.
             
             Prop.
             5.
             
          
           
             Object
             .
             But
             is
             it
             a
             likely
             thing
             that
             the
             Fathers
             and
             Catholick
             Church
             should
             be
             so
             blind
             as
             to
             take
             all
             for
             truly
             justified
             and
             regenerate
             that
             are
             baptized
             ?
             Then
             either
             they
             must
             take
             all
             the
             members
             of
             the
             Visible
             Church
             to
             be
             such
             ,
             and
             so
             be
             saved
             ;
             or
             else
             they
             must
             suppose
             them
             to
             fall
             away
             from
             saving
             grace
             .
          
           
             Answ.
             1.
             
             The
             supposition
             of
             falling
             away
             was
             too
             common
             with
             them
             ,
             though
             a
             few
             words
             on
             the
             by
             have
             fallen
             from
             some
             few
             of
             them
             that
             seem
             inconsistent
             with
             it
             .
             2.
             
             They
             did
             not
             take
             
               All
               Collectively
            
             to
             be
             justified
             that
             were
             baptized
             and
             Church-members
             ,
             but
             
               All
               Distributively
            
             ,
             or
             each
             single
             person
             ,
             3.
             
             And
             that
             was
             onely
             by
             that
             judgement
             which
             is
             grounded
             on
             humane
             faith
             ,
             because
             they
             are
             bound
             ,
             
               fide
               humanâ
            
             ,
             to
             believe
             that
             he
             is
             a
             true
             believer
             that
             professeth
             himself
             so
             to
             be
             ,
             as
             all
             the
             baptized
             at
             age
             did
             .
             4.
             
             But
             when
             they
             came
             1.
             to
             speak
             of
             
               All
               collectively
            
             ,
             2.
             or
             of
             Hypocrites
             in
             general
             ,
             3
             or
             of
             any
             that
             did
             after
             discover
             themselves
             to
             have
             dissembled
             in
             Baptism
             
             particularly
             ;
             then
             they
             declare
             the
             uneffectualness
             of
             Baptism
             to
             those
             Hypocrites
             ,
             and
             that
             they
             took
             not
             all
             the
             Visible
             Church
             to
             consist
             of
             justified
             Ones
             ;
             but
             that
             the
             Hypocrites
             ,
             though
             baptized
             ,
             were
             but
             the
             chaff
             ,
             and
             the
             upright
             were
             the
             Wheat
             .
             But
             it
             is
             but
             Hypocrites
             that
             they
             say
             this
             of
             ,
             and
             not
             men
             that
             never
             (
             by
             themselves
             ,
             or
             their
             Parents
             ,
             or
             Pro-parents
             )
             did
             so
             much
             as
             profess
             the
             Christian
             justifying
             faith
             ,
             but
             only
             a
             faith
             of
             another
             kind
             ;
          
           
             And
             as
             it
             is
             true
             of
             the
             Ancient
             Church
             that
             they
             never
             baptized
             any
             without
             the
             Profession
             of
             saving
             faith
             and
             Repentance
             ,
             so
             it
             is
             true
             of
             all
             the
             Christian
             Churches
             in
             the
             world
             ,
             that
             I
             can
             hear
             of
             to
             this
             day
             .
             The
             Papists
             themselves
             do
             use
             the
             same
             words
             in
             Baptism
             ,
             as
             are
             afore
             expressed
             ,
             and
             require
             a
             Profession
             in
             the
             Parents
             or
             pro-Parents
             ,
             or
             the
             person
             ,
             if
             at
             age
             ,
             that
             they
             believe
             in
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             and
             that
             they
             renounce
             the
             Flesh
             ,
             the
             World
             ,
             and
             the
             Devil
             .
             And
             though
             their
             false
             Doctrine
             force
             them
             to
             mis-expound
             their
             own
             words
             ,
             yet
             custom
             hinders
             them
             from
             changing
             them
             .
             And
             about
             the
             sense
             ,
             they
             are
             not
             agreed
             among
             themselves
             .
             Some
             of
             them
             ,
             as
             is
             said
             ,
             would
             have
             Baptism
             only
             (
             necessarily
             )
             to
             admit
             Infants
             into
             the
             visible
             Church
             ,
             and
             place
             them
             under
             Government
             and
             ordinances
             and
             give
             them
             
               ex
               opere
               operato
            
             a
             certain
             preparatory
             grace
             .
             Some
             of
             them
             will
             have
             it
             to
             imprint
             an
             indelible
             Character
             (
             they
             know
             not
             what
             )
             and
             to
             give
             them
             true
             Sanctification
             (
             which
             they
             call
             justification
             )
             by
             inherent
             grace
             .
             Some
             of
             them
             affirm
             ,
             that
             as
             to
             Infant-Baptism
             the
             Council
             of
             Trent
             hath
             not
             defined
             whether
             it
             justifie
             or
             not
             ,
             and
             therefore
             it
             is
             not
             
               de
               fide
            
             .
             And
             Accordingly
             ,
             some
             of
             them
             make
             true
             faith
             pre-requisite
             in
             the
             Parents
             ;
             and
             some
             of
             them
             make
             a
             certain
             congruous
             disposition
             
               (
               Meritum
               de
               congruo
            
             )
             to
             be
             pre-requisite
             ;
             but
             wherein
             that
             congruous
             Merit
             must
             consist
             ,
             they
             know
             not
             ,
             or
             are
             not
             yet
             agreed
             :
             Commonly
             its
             thought
             to
             be
             in
             a
             
               fides
               informis
            
             ,
             or
             bare
             Assent
             .
             (
             Which
             Mr.
             Blake
             calls
             a
             dogmatical
             Faith
             )
             conjunct
             with
             a
             reverent
             esteem
             of
             the
             Sacraments
             and
             a
             consent
             to
             become
             members
             of
             the
             Catholike
             Church
             ,
             and
             to
             be
             under
             their
             Government
             ,
             and
             use
             the
             Ordinances
             :
             Or
             a
             consent
             in
             the
             Parent
             that
             the
             child
             do
             these
             .
          
           
           
             And
             for
             the
             reformed
             Churches
             ,
             it
             is
             past
             all
             question
             by
             their
             constant
             practice
             that
             they
             require
             the
             Profession
             of
             a
             saving
             Christian
             Faith
             ,
             and
             take
             not
             up
             with
             any
             lower
             .
             The
             Practice
             of
             the
             Church
             of
             England
             ,
             till
             the
             late
             change
             ,
             may
             be
             seen
             in
             the
             Common-prayer-Book
             ,
             wherein
             all
             that
             is
             forementioned
             is
             required
             .
          
           
             The
             Judgement
             of
             the
             present
             Guides
             of
             our
             Churches
             (
             as
             to
             the
             most
             )
             is
             easie
             to
             be
             known
             by
             the
             Conclusions
             of
             the
             late
             Assembly
             at
             Westminster
             .
             In
             the
             larger
             Catechism
             they
             say
             [
             
               baptism
               is
               not
               to
               be
               administred
               to
               any
               that
               are
               out
               of
               the
               visible
               Church
               ,
               and
               so
               strangers
               to
               the
               Covenant
               of
               promise
               ,
               till
               they
               profess
               their
               Faith
               in
               Christ
               ,
               and
               obedience
               to
               him
               :
               but
               Infants
               descending
               from
               Parents
               ,
               either
               both
               ,
               or
               but
               one
               of
               them
               ,
               professing
               faith
               in
               Christ
               ,
               &
               obedience
               to
               him
               ,
               are
               in
               that
               respect
               within
               the
               covenant
               ,
               and
               to
               be
               baptized
               .
            
             ]
             Here
             you
             may
             see
             whom
             they
             take
             to
             be
             of
             the
             visible
             Church
             ,
             and
             in
             
               that
               respect
            
             within
             the
             covenant
             .
             1.
             
             The
             words
             [
             
               professing
               faith
               in
               Christ
            
             ]
             if
             they
             were
             alone
             do
             signifie
             a
             justifying
             faith
             profest
             .
             For
             though
             [
             
               to
               believe
               in
               Christ
            
             ]
             may
             sometime
             signifie
             a
             lower
             kind
             of
             Faith
             ,
             yet
             
               analogum
               per
               se
               positum
               ,
               stat
               pro
               famosiori
               significato
               .
            
             2.
             
             But
             that
             there
             may
             be
             no
             doubt
             of
             their
             meaning
             ,
             they
             add
             the
             necessity
             also
             of
             a
             profession
             of
             Obedience
             to
             Christ
             ,
             to
             shew
             that
             it
             is
             the
             working
             faith
             which
             must
             be
             profest
             .
             And
             it
             is
             not
             only
             a
             Promise
             of
             Obedience
             for
             some
             distant
             futurity
             ,
             but
             the
             Profession
             of
             it
             ,
             which
             they
             make
             necessary
             .
             And
             I
             conceive
             that
             he
             that
             professeth
             faith
             in
             Christ
             ,
             and
             obedience
             to
             him
             ,
             professeth
             that
             which
             will
             prove
             saving
             ,
             if
             he
             have
             but
             what
             he
             professeth
             .
          
           
             The
             same
             they
             say
             in
             their
             confes●ion
             of
             Faith.
             Cap
             ,
             28.
             
             And
             again
             in
             the
             shorter
             Catechism
             :
             
               Profession
               of
               Faith
               in
               Christ
               ,
               and
               obedience
               to
               him
               ,
               is
               the
               thing
               required
               .
            
             In
             the
             Directory
             also
             they
             tell
             us
             that
             
               Baptism
               is
               a
               seal
               of
               the
               Covenant
               of
               Grace
               ,
               of
               our
               ingraffing
               into
               Christ
               ,
               and
               of
               our
               Vnion
               with
               him
               ,
               of
               remission
               of
               sin
               ,
               Regeneration
               ,
               Adoption
               ,
               and
               Eternal
               Life
               :
               that
               the
               water
               in
               Baptism
               representeth
               and
               signifieth
               both
               the
               blood
               of
               Christ
               ,
               which
               taketh
               away
               all
               guilt
               of
               sin
               original
               and
               actual
               ,
               and
               the
               sanctifying
               vertue
               of
               the
               spirit
               of
               Christ
               against
               the
               dominion
               of
               sin
               and
               corruption
               of
               our
               sinful
               nature
               That
               baptizing
               ,
               or
               sprinkling
               and
               washing
               with
               water
               signifieth
               the
               cleansing
               from
               sin
               ,
            
             &c.
             
             
               That
               the
               promise
               
               is
               made
               to
               believers
               and
               their
               seed
               ,
            
             &c.
             
             And
             they
             mean
             ,
             no
             doubt
             ,
             the
             promise
             of
             the
             foresaid
             special
             mercies
             :
             for
             even
             Mr.
             Blake
             himself
             doth
             (
             once
             )
             deny
             any
             promise
             of
             baptism
             to
             be
             made
             to
             the
             Infants
             that
             he
             pleadeth
             for
             .
             And
             the
             promise
             of
             Justification
             ,
             Adoption
             ,
             &c.
             is
             made
             to
             no
             believers
             ,
             but
             those
             that
             have
             justifying
             faith
             ,
             otherwise
             than
             as
             it
             is
             barely
             offered
             ,
             and
             so
             it
             is
             to
             Infidels
             also
             .
          
           
             They
             add
             also
             in
             the
             same
             place
             [
             that
             
               All
               who
               are
               bap●ized
               in
               the
               name
               of
               Christ
               do
               renounce
               ,
               and
               by
               their
               baptism
               are
               bound
               to
               fight
               against
               the
               Devil
               the
               World
               ,
               and
               the
               flesh
               .
            
             ]
          
           
             All
             this
             is
             further
             manifest
             in
             our
             daily
             administration
             of
             Baptism
             .
             I
             never
             heard
             any
             man
             baptize
             an
             Infant
             but
             upon
             the
             Parents
             ,
             or
             Susceptors
             ,
             or
             Offerers
             Profession
             of
             a
             justifying
             faith
             .
             Nor
             do
             I
             believe
             that
             Mr.
             Blake
             himself
             doth
             baptize
             any
             otherwise
             ;
             though
             he
             dispute
             against
             this
             ,
             and
             for
             another
             Baptism
             .
             The
             grounds
             of
             my
             conjecture
             are
             ,
             1.
             
             Because
             I
             suppose
             he
             is
             loth
             to
             be
             so
             singular
             as
             to
             forsake
             the
             course
             of
             the
             Church
             in
             all
             ages
             :
             And
             therefore
             I
             conjecture
             that
             he
             requireth
             them
             to
             profess
             that
             
               they
               believe
               in
               God
               the
               Father
               ,
               Son
               ,
               and
               Holy
               Ghost
               ,
               and
               that
               they
               renounce
               the
               world
               ,
               the
               Flesh
               ,
               and
               the
               Devil
               .
            
             2.
             
             Because
             he
             so
             often
             professeth
             that
             he
             taketh
             the
             baptized
             to
             be
             in
             covenant
             with
             God
             ,
             and
             that
             this
             covenant
             is
             by
             them
             entered
             in
             baptism
             &
             he
             saith
             that
             he
             knoweth
             but
             of
             one
             Covenant
             ,
             and
             that
             is
             the
             covenant
             of
             saving
             grace
             ;
             and
             that
             they
             are
             presently
             obliged
             (
             
               debetur
               quovis
               tempore
            
             )
             and
             therefore
             it
             is
             not
             only
             for
             a
             distant
             futurity
             that
             they
             engage
             themselves
             .
             And
             if
             this
             be
             so
             ,
             it
             is
             past
             doubt
             that
             they
             profess
             a
             saving
             faith
             .
             For
             the
             Gospel
             hath
             two
             parts
             ,
             1.
             the
             Narrative
             ,
             or
             Historie
             of
             Christs
             person
             ,
             and
             sufferings
             ,
             resurrection
             &c.
             
             2.
             and
             the
             offer
             of
             Christ
             and
             life
             to
             sinners
             ;
             Accordingly
             Faith
             hath
             two
             parts
             ;
             1.
             the
             Assent
             to
             the
             History
             ,
             or
             to
             the
             truth
             of
             the
             Christian
             Doctrine
             ,
             (
             and
             this
             Mr.
             Blake
             maintaineth
             to
             be
             necessary
             )
             and
             2.
             
             Consent
             to
             the
             offer
             :
             And
             this
             is
             called
             the
             
               Receiving
               of
               Christ
            
             :
             And
             this
             is
             our
             
               Internal
               covenanting
            
             ,
             which
             Mr.
             Blake
             confesseth
             necessary
             .
             For
             the
             covenanting
             of
             the
             Heart
             is
             this
             very
             consent
             ,
             with
             a
             resolution
             for
             future
             duty
             :
             and
             the
             covenanting
             of
             the
             mouth
             is
             the
             Expression
             or
             Profession
             of
             this
             Consent
             ,
             with
             a
             promise
             of
             the
             necessary
             
             consequent
             duty
             So
             that
             though
             Mr
             Blake
             do
             say
             pag.
             171.
             that
             [
             
               ●ustifying
               Faith
               is
               with
               him
               the
               thing
               promised
            
             ]
             and
             do
             thrust
             from
             him
             the
             imputation
             [
             
               of
               such
               an
               egregious
               piece
               of
               aff●cted
               non-sense
            
             ]
             as
             to
             say
             ,
             that
             
               justifying
               faith
               is
               a
               promise
            
             :
             Yet
             it
             is
             not
             only
             all
             the
             sense
             that
             I
             have
             of
             the
             nature
             of
             justifying
             faith
             ,
             (
             that
             i●
             is
             an
             Assent
             to
             the
             Truth
             of
             the
             Gospel
             with
             a
             consent
             to
             the
             offer
             ,
             or
             heart-promise
             to
             be
             Christs
             )
             but
             it
             must
             also
             be
             his
             own
             sense
             though
             disaffected
             ,
             or
             else
             he
             must
             palpably
             contradict
             himself
             :
             There
             being
             no
             other
             internal
             entering
             or
             accepting
             the
             Covenant
             or
             Offer
             of
             Grace
             ,
             but
             by
             that
             consent
             and
             heart
             promise
             .
             3.
             
             And
             I
             must
             also
             conjecture
             this
             ,
             because
             we
             even
             now
             found
             Mr.
             Blake
             denying
             that
             
               ever
               he
               denied
               the
               necessity
               of
               the
               Profession
               of
               a
               saving
               faith
               to
               baptism
               .
            
             But
             if
             in
             my
             conjectures
             I
             be
             mistaken
             in
             Mr.
             Blakes
             practice
             ,
             I
             must
             say
             that
             I
             know
             not
             of
             any
             man
             else
             living
             ,
             esteemed
             a
             Christian
             Pastor
             ,
             that
             baptizeth
             upon
             any
             lower
             faith
             ,
             without
             the
             profession
             of
             a
             justifying
             faith
             ,
             and
             that
             Repentance
             which
             is
             its
             constant
             concomitant
             .
          
           
             I
             had
             gathered
             a
             great
             many
             expressions
             of
             the
             Antients
             which
             I
             had
             thought
             to
             have
             inserted
             to
             shew
             their
             judgement
             :
             But
             perceiving
             it
             wholly
             needless
             because
             of
             the
             forementioned
             Evidence
             ,
             I
             supersede
             that
             labour
             .
          
           
             And
             it
             seems
             not
             very
             necessary
             to
             mention
             the
             judgements
             of
             our
             reformed
             Divines
             ,
             as
             expressed
             in
             any
             of
             their
             particular
             sayings
             ,
             when
             their
             publike
             Confessions
             and
             Practises
             are
             so
             satisfactory
             herein
             .
          
           
             I
             have
             recited
             many
             of
             their
             Testimonies
             before
             ,
             and
             more
             that
             conduce
             to
             this
             end
             ,
             I
             shall
             reserve
             to
             the
             following
             Disputation
             ,
             and
             therefore
             shall
             here
             add
             the
             fewer
             .
          
           
             Calvin
             .
             
             in
             Act.
             8.37
             .
             saith
             ,
             [
             
               Quòd
               non
               admittitur
               Eunuchus
               ad
               baptismū
               nisi
               fidem
               professus
               ,
               hinc
               sumenda
               est
               universalis
               regula
               ,
               Non
               ante
               recipiendos
               esse
               in
               Ecclesiā
               qui
               ab
               ea
               prius
               fuerant
               alieni
               quam
               ubi
               testati
               fuerint
               Christo
               se
               credere
               .
               Est
               enim
               Baptismus
               quasi
               sidei
               appendix
               :
               ideoque
               ordine
               posterior
               est
               .
               Deinde
               si
               datur
               sine
               fide
               ,
               cujus
               est
               figillū
               ,
               &
               impia
               ,
               &
               nimis
               crassa
               est
               prophanatio
               .
            
             ]
             Here
             note
             ,
             1.
             
             That
             Baptism
             (
             as
             received
             )
             is
             the
             seal
             of
             our
             faith
             ,
             (
             how
             much
             soever
             denied
             by
             Mr.
             Blake
             )
             as
             it
             is
             the
             seal
             of
             Gods
             Promise
             ,
             as
             administred
             .
             2.
             that
             the
             constant
             order
             is
             
             that
             baptism
             follow
             faith
             .
             3.
             
             And
             that
             it
             is
             no
             better
             than
             an
             impious
             profanation
             of
             it
             ,
             if
             it
             go
             without
             faith
             ;
             that
             is
             ,
             1.
             
             If
             the
             party
             seek
             it
             without
             the
             Presence
             of
             faith
             .
             2.
             
             If
             the
             Pastor
             administer
             it
             without
             the
             Profession
             of
             Faith.
             
          
           
             And
             that
             it
             is
             no
             other
             than
             true
             Christian
             saving
             Faith
             that
             he
             means
             ,
             appears
             by
             his
             following
             words
             :
             [
             
               Sed
               scriptura
               totum
               cor
               saepe
               accipit
               pro
               sincero
               &
               non
               fucato
               ,
               cui
               opponitur
               ,
               Cor
               duplex
               .
               Ita
               non
               est
               quod
               perfectè
               credere
               imaginemur
               ,
               qui
               ex
               toto
               corde
               credunt
               :
               quando
               infirma
               &
               pusilla
               sides
               in
               eo
               esse
               poterit
               ,
               cui
               tamen
               integer
               erit
               animus
               &
               omni
               fictione
               purus
               .
               Sic
               accipere
               convenit
               quod
            
             David
             
               juctat
               ,
               Se
               diligere
               Dominum
               ex
               toto
               corde
               ,
            
             &c.
             
             
               Fides
               ergo
               totius
               cordis
               est
               ,
               quae
               in
               corde
               vivas
               radices
               habens
               ,
               ad
               quotidi●nos
               tamen
               profectus
               aspirat
               .
            
             ]
          
           
             The
             foresaid
             passage
             of
             Calvin
             is
             lately
             cited
             by
             some
             Ministers
             that
             put
             forth
             [
             
               certain
               propositions
               tending
               to
               Reformation
               of
               the
               Parish
               Congregations
               in
            
             England
             :
             
               p●inted
               for
               the
            
             Norwich
             Bookseller
             ,
             1655.
             p.
             16.
             who
             p.
             17.
             answer
             Mr.
             Blakes
             opinion
             .
          
           
             Calvin
             in
             Act.
             2.38
             .
             [
             
               Tametsi
               in
               contextu
               verborum
               b●ptismus
               remissionem
               peccatorum
               hìc
               praece●it
               ,
               ordine
               tamen
               sequitur
               ;
               quia
               nihil
               aliud
               est
               quam
               bonorum
               quae
               per
               Christum
               consequimur
               obsignatio
            
             &c.
             ]
             See
             the
             rest
             there
             before
             cited
             .
          
           
             See
             him
             also
             at
             large
             .
             
               Institut
               .
               lib.
            
             4.
             cap.
             15.
             where
             he
             shews
             that
             Baptism
             is
             appointed
             to
             seal
             up
             the
             present
             pardon
             of
             sin
             ,
             and
             to
             shew
             our
             mortification
             and
             newness
             of
             life
             ,
             &c.
             
             And
             so
             that
             it
             is
             to
             be
             administred
             to
             them
             that
             believe
             .
             Yet
             he
             maintaineth
             ,
             that
             the
             use
             of
             it
             is
             also
             for
             the
             pardon
             of
             sin
             through
             all
             our
             life
             after
             ;
             but
             that
             is
             only
             to
             be
             given
             as
             the
             consolation
             of
             the
             truly
             penitent
             .
          
           
             Beza
             
               confess
               .
               sid
               .
               cap.
            
             4.
             
             §
             .
             46
             ,
             17.
             
               pa.
               (
               mihi
            
             )
             28
             ,
             29.
             knows
             no
             faith
             but
             one
             ,
             
             and
             that
             the
             saving
             faith
             which
             all
             must
             bring
             to
             the
             Sacrament
             that
             will
             have
             the
             thing
             signified
             ;
             and
             all
             that
             are
             without
             it
             he
             reckoneth
             hypocriets
             ,
             and
             knows
             no
             other
             baptized
             ones
             but
             elect
             believers
             and
             hypocrites
             ;
             and
             saith
             ,
             that
             upon
             the
             confession
             of
             true
             faith
             in
             baptism
             ,
             we
             are
             to
             take
             them
             for
             faithfull
             ,
             till
             they
             shew
             themselves
             hypocrites
             .
             [
             
               Affi●mamus
               signa
               exteriora
               naturali
               modo
               percipitū
               à
               fidelibus
               ,
               tū
               ab
               infidelibus
               ,
               sed
               cont●a●io
               pro●sus
               eventu
               .
               Fid●les
               praeter
               signare●
               ipsas
               percipiunt
               ,
            
             &c.
             
             
               Res
               ipsa
               baptismi
               est
               aspersio
               sanguinis
               Christi
               in
               
               missionem
               omnium
               peccatorum
               ,
               Mortificatio
               ,
               Regeneratio
               ,
               &c.
               
               Fides
               antem
               illud
               unum
               est
               per
               quod
               homines
               rem
               Sacramenti
               sibi
               applicant
            
             &c.
             
             
               Fides
               haec
               non
               oritur
               à
               nobis
               sed
               gratuito
               communicatur
               electis
               ,
            
             &c.
             
             
               Interea
               Charitas
               jubet
               ut
               pro
               fidelibus
               agnoscamus
               quotquot
               ve●ae
               fi●ei
               Confessionē
               edunt
               ,
               tantis
               per
               dū
               hypocritae
               patefiant
            
             ]
          
           
             Also
             
               in
               his
               Absters
               .
               Calum
               .
               Heshusiit
               pag.
            
             333.
             ad
             7
             mam
             Cal.
             he
             is
             more
             full
             ,
             shewing
             that
             Faith
             and
             Adoption
             go
             before
             Baptism
             ;
             yet
             that
             the
             Church
             doth
             judge
             
               ex
               probabilibus
               conjecturis
               an
               aliquis
               ad
               Christum
               pertineat
               ,
               putà
               in
               infantibus
               ,
               si
               quis
               ex
               infidelibus
               sit
               prognatus
               :
               in
               adultis
               ,
               si
               quis
               Christianam
               fidem
               se
               amplecti
               profiteatur
               ,
               &
               Ecclesiae
               per
               baptismum
               inseri
               roget
               .
            
             ]
             And
             by
             the
             next
             words
             he
             shews
             that
             he
             means
             by
             [
             
               being
               in
               Covenant
               ,
               and
               belonging
               to
               Christ
               ,
               &
               believing
            
             ]
             that
             which
             is
             proper
             to
             the
             elect
             ;
             [
             
               Nam
               potest
               quidem
               esse
               ex
               Reproborum
               numero
               qui
               ex
               fidelibus
               est
               prognatus
               ,
               &
               potest
               aliquis
               simulare
               se
               Christianū
               ;
               sed
               occulta
               haec
               Deo
               ,
            
             &c.
             ]
             
               Et
               postea
               :
               [
               Meritò
               arbitramur
               infantes
               Fideliū
               in
               peculio
               Domini
               censeri
               ,
               &
               Spiritu
               sancto
               profundi
               ,
            
             (
             that
             is
             ,
             before
             baptism
             .
             )
          
           
             And
             yet
             more
             fully
             in
             his
             Question
             :
             
               &
               Respons
               .
               n.
            
             106
             ,
             
               &c.
               pag.
            
             343.
             
             [
             Q.
             
               Quid
               significat
               In
               Nomen
            
             ?
             R.
             
               Sic
               declaratur
               Baptismus
               esse
               solenne
               jusjurandum
               quo
               baptizandus
               sese
               totum
               addicit
               uni
               Deo
               &
               trino
               ,
               &c.
               
               [
               Vid.
               reliq
               .
            
             Now
             it
             is
             certain
             ,
             that
             he
             that
             professeth
             [
             
               se
               totum
               Deo
               addicere
            
             ,
             ]
             professeth
             no
             less
             than
             a
             saving
             faith
             ,
             6r
             else
             there
             is
             no
             profession
             of
             it
             .
          
           
             Pag.
             345.
             
             Q.
             123.
             
             [
             
               Sed
               multos
               etiam
               ex
               sanctissimis
               prognatos
               ,
               ad
               Foedus
               nihil
               pertinere
               declarat
            
             Esavi
             
               exemplum
               &
               quotidiana
               experientia
            
             .
             (
             Mark
             that
             he
             makes
             
               ad
               foedus
               pertinere
            
             proper
             to
             the
             elect
             .
             )
             R.
             
               Multi
               quoque
               ex
               adultis
               fidem
               ore
               profitentibus
               hypocritae
               sunt
            
             ;
             (
             He
             talks
             of
             none
             but
             sound
             believers
             and
             hypocrites
             ;
             )
             
               sed
               occulta
               illa
               particularia
               judicia
               Deo
               relinquenda
               sunt
               .
               Benè
               autem
               sperare
               nos
               in●genere
               de
               iis
               omnibus
               qui
               ex
               fidelibus
               noscuntur
               ,
               &
               foederis
               forma
               indefinita
               jubet
               ,
               &
               charitas
               monet
               .
            
             ]
             And
             the
             next
             Question
             and
             Answer
             shews
             that
             he
             speaks
             of
             saving
             Faith.
             And
             pag.
             346.
             
             Q.
             127.
             
             [
             
               Ergò
               servantur
               omnes
               ex
               pio
               parente
               oriundi
               ?
            
             R.
             
               Certè
               meritò
               praesumuntur
               servandi
               ,
               ut
               qui
               in
               foedere
               comprehensi
               videantur
               probabili
               neque
               imaginariâ
               duntaxat
               conjecturâ
               .
               Sed
               hoc
               interea
               nihil
               praejudicat
               occultis
               ,
               &
               particularibus
               Dei
               judiciite
               :
               &
               excipiendos
               esse
               liquet
               ,
               qui
               cùm
               adoleverint
               ,
               illam
               Gratiam
               suâ
               incredulitate
               excutiunt
               .
            
          
           
           
             Pag.
             347.
             
             Q.
             133.
             
             [
             
               Sed
               quum
               is
               qui
               Papista
               est
               ,
               non
               sit
               verè
               Christianus
               ,
               non
               ejusmodi
               hominem
               adulium
               ,
               nec
               dum
               baptizatum
               ,
               ad
               Baptismum
               admitteres
               ?
            
             R.
             
               Nequaquam
               nisi
               priùs
               Catechumenum
               factum
               ,
               &
               Papismo
               renunciantem
               .
            
             Q
             
               Ejusmodi
               verò
               parentibus
               natum
               infantem
               admitteres
               ?
            
             R.
             
               Nè
               id
               quidem
               temere
               facerem
            
             .
             Q.
             
               Quibus
               ergo
               Conditionibus
            
             ?
             R.
             
               Nempe
               si
               vel
               ex
               parentibus
               aut
               cognatis
               aliquis
               ,
               Papismum
               ejurans
               ,
               &
               infantem
               habens
               in
               potestate
               ,
               hoc
               à
               me
               postularet
               :
               vel
               alioqui
               idoneus
               Sponsor
               adesset
               ,
               qui
               piam
               &
               rectam
               Infantis
               institutionem
               polliceretur
               .
            
             ]
          
           
             See
             him
             also
             in
             〈◊〉
             Anno.
             in
             Act.
             8.37
             .
             &
             Act.
             2.38
             .
             Rom
             63
             ,
             &c.
             
          
           
             
               Pet.
               Martyr
            
             in
             Rom.
             3.
             pag.
             (
             mihi
             )
             148.
             
             
             [
             
               Quodque
               isti
               sibi
               fingunt
               Poenitentiam
               non
               requi●i●in
               B●ptismo
               ,
               potissimum
               verò
               quando
               tinguntur
               adulti
               ,
               &
               vanum
               est
               ,
               &
               Scripturis
               palam
               adversatur
               ,
               &c.
            
             ]
             And
             that
             you
             may
             see
             that
             he
             meaneth
             saving
             Repentance
             and
             Faith
             ,
             and
             oweth
             not
             Mr.
             Blake's
             lower
             sort
             ,
             he
             faith
             before
             [
             
               Sed
               quicquid
               illi
               dicunt
               ,
               una
               est
               ratio
               verae
               poenitentiae
               ,
               ut
               ex
               animo
               doleamus
               admissa
               peccata
               ,
               quae
               Deum
               à
               nobis
               abalienaverunt
               :
               Cui
               dolori
               adjungitur
               desiderium
               condona
               ionis
               ,
               &
               preces
               ut
               eam
               obtineamus
               ,
               cum
               certo
               proposi●o
               non
               ampliùs
               incurrendi
               in
               eadem
               peccata
               ,
               &
               voluntate
               mortificandi
               veterem
               &
               induendi
               novum
               homin●m
               Quae
               omnia
               side
               niti
               oportet
               ,
               quia
               sine
               illa
               constare
               non
               possunt
               .
            
             ]
             Leg.
             &
             in
             c.
             4.
             pag.
             176.
             &
             in
             c
             5.
             p.
             254.
             &
             in
             c.
             6.
             p.
             334.
             &c.
             &
             p.
             339.
             &c.
             
          
           
             Et
             loc
             .
             Commun
             .
             Cl.
             4.
             c.
             8
             p.
             821.
             
             §
             .
             3.4
             .
             &
             §
             .
             6.
             pag
             823.
             
             [
             
               Non
               excludimus
               eos
               (
               infantes
               )
               ab
               Ecclesia
               ,
               sed
               ut
               ejus
               partes
               amplectimur
               ,
               benè
               sperantes
               ,
               quod
               ut
               sunt
               secundum
               carnem
               semen
               Sanctorum
               ,
               ità
               etiam
               sint
               Electionis
               divinae
               participes
               ,
               &
               Spiritum
               sanctum
               &
               gratiam
               Christi
               habeant
               ;
               atque
               hoc
               nomine
               illos
               bap●izamus
               .
               Neque
               audiendi
               sunt
               qui
               hac
               de
               re
               movent
               scrupulum
               ,
               ac
               dicunt
               ,
               Quid
               si
               Minister
               fallatur
               ?
               Quid
               sirevera
               Puer
               neque
               est
               filius
               Promissionis
               ,
               divinae
               Electionis
               atque
               Misericordiae
               ?
               quia
               idem
               cavillus
               esse
               poterit
               de
               adultis
               .
               Nam
               de
               illis
               quoque
               ignoramus
               sictè
               neone
               accedant
               ,
               an
               verè
               credant
               ;
               an
               sint
               filii
               Praedestinationis
               ,
               an
               Perditionis
               ?
               an
               Christi
               gratiam
               habeant
               ,
               an
               illà
               sint
               destituti
               ,
               &
               mendaciter
               dicant
               se
               credere
               ?
               Quid
               tu
               illos
               baptizat
               ?
               Scio
               dices
               ,
               idcirco
               id
               facio
               quòd
               sequor
               illorum
               externam
               professionem
               ,
               quam
               si
               mentiaentur
               ,
               meâ
               non
               refer●
               .
               Ita
               nos
               dicimus
               ,
               Ecclesiam
               ideò
               complecti
               nostros
               pueros
               &
               baptizare
               ,
               quòd
               ad
               nos
               pertineant
               .
               Idque
               est
               illi
               Divinae
               voluntatis
               tale
               indicium
               ,
               quale
               est
               in
               adult●s
               externa
               
               professio
               :
               quia
               ut
               ibi
               falli
               potest
               ,
               ita
               etiam
               hic
               .
               Non
               est
               res
               adeò
               certa
               ,
               quin
               aliter
               haberi
               possit
               ,
            
             &c
             ]
             Vid.
             &
             sect
             .
             11.
             
             And
             of
             the
             sum
             of
             the
             Covenant
             ,
             sect
             .
             12.
             he
             shews
             that
             it
             extendeth
             to
             salvation
             ,
             [
             
               Ero
               Deus
               tuus
               ,
               &
               Seminis
               tui
               :
               Illi
               sanè
               quibus
               Deus
               exhibetur
               ,
               à
               morte
               ,
               peccato
               ,
               atque
               damnatione
               liberantur
               :
               quandoquidem
               hoc
               proprium
               Deo
               convenit
               ,
               ut
               suos
               liberet
               ac
               servet
               .
            
             ]
          
           
             Et
             sect
             .
             15
             pag.
             826.
             
             [
             
               Putant
               (
               adversarii
               )
               vi
               &
               efficaciâ
               operit
               Baptismi
               peccatum
               remitti
               ;
               neque
               agnoscunt
               Sacramentis
               potiùs
               Remissionem
               obsignari
               ,
               quam
               adulti
               assequuntur
               credendo
               ,
               &
               parvuli
               fidelium
               qui
               ad
               electionem
               pertinent
               ,
               per
               Spiritum
               sanctum
               &
               Gratiam
               jam
               habent
               ,
            
             &c.
             Eph.
             5.25
             .
             
               Sanè
               hoc
               loco
               vides
               ,
               Ecclesiam
               esse
               quae
               lavatur
               &
               baptizatur
               .
               Idcirco
               dum
               parvuli
               tinguntur
               ,
               constat
               ad
               Ecclesiam
               pertinere
               :
               &
               Ecclesiae
               partes
               verè
               esse
               non
               possunt
               ,
               nisi
               spiritu
               Christi
               sint
               ornati
               ,
               Quamobrom
               parvuli
               qui
               verè
               ad
               electionem
               Dei
               pertinent
               ,
               antequam
               baptizentur
               ,
               spiritu
               Domini
               sunt
               instructi
               .
            
             ]
             Vid.
             sect
             .
             16.17
             .
             And
             on
             1
             King.
             8.
             fol.
             74.
             the
             same
             
               Peter
               Martyr
            
             saith
             ,
             [
             
               Justificatio
               ex
               Baptismo
               non
               pendet
               ,
               sed
               antecedit
               .
            
             Object
             .
             
               Quorsum
               ergò
               Baptismus
               eis
               traditur
               ,
               si
               ante
               rem
               Baptismi
               habuerint
               ?
            
             Resp.
             1.
             
             
               Quia
               Deo
               paremus
            
             ,
             &c.
             2.
             
             
               Promissionem
               &
               do●um
               quod
               accepimus
               obsignamus
               .
            
             3.
             
             
               Ibi
               à
               Spiritu
               sancto
               per
               Verbum
               &
               externa
               Symbola
               Fides
               confirmatur
               .
            
             ]
          
           
             Piscator
             in
             Mat.
             3.11
             .
             
             [
             
               At
               nullum
               inquam
               Sacramentum
               organum
               est
               Fidei
               donandae
               ,
               sed
               Sacramenta
               sunt
               organa
               Fidem
               jam
               donatam
               confirmandi
               ;
               ad
               hunc
               enim
               usum
               à
               Deo
               sunt
               instituta
               ,
            
             &c.
             ]
             Vid.
             reliq
             .
             where
             he
             calleth
             
               Simon
               Magus
            
             an
             hypocrite
             ,
             and
             in
             Acts
             8.13
             .
             expoundeth
             Simon
             's
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               Professus
               est
               fidem
            
             .
             In
             ver
             .
             ●6
             .
             
               Adulti
               antequam
               baptizentur
               ,
               suam
               in
               Christum
               fidem
               prositeri
               debent
               .
            
             (
             Which
             I
             before
             shewed
             ,
             he
             takes
             to
             be
             that
             Faith
             
               which
               is
               joyned
               with
               true
               Repentance
               for
               Remission
               of
               sins
               )
            
             Vid.
             &
             in
             Acts
             2.38
             .
             Schol.
             
          
           
             Altingius
             Loc.
             Comm.
             Par.
             1.
             pag.
             201.203
             .
             
             Vid.
             
               quae
               habet
               de
               forma
               &
               sine
               B●ptismi
               .
               Et
               de
               Subjecto
               inquit
               ,
               [
               Subjectum
               Baptismi
               est
               Populus
               fidelis
               ,
               sive
               verè
               sit
               ,
               sive
               censeatur
               talis
               ob
               externam
               fidei
               professionem
               ,
            
             &c.
             
             Where
             he
             shews
             ,
             that
             it
             must
             be
             true
             Faith
             or
             the
             Profession
             of
             true
             Faith
             ,
             and
             not
             of
             any
             other
             kind
             .
             Et
             Par.
             2
             pag.
             608.
             
             [
             
               In
               adultis
               Resipiscentia
               ac
               Fide●
               ,
               vel
               saltem
               utrusque
               Professio
               praecedere
               debet
               Baptismum
               .
            
             ]
          
           
             Also
             more
             plainly
             in
             his
             Problem
             .
             Theol.
             part
             .
             1.
             
             Pr.
             59.
             pag.
             
             223.
             
             [
             
               At
               quotquot
               adulti
               baptizantur
               secundùm
               Institutionem
               Christi
               ,
               ii
               ante
               Baptismum
               jam
               habent
               per
               fidem
               ablutionem
               peccatorum
               :
               ut
            
             Abraham
             
               justitiam
               ante
               Circumcisionem
            
             ,
             Rom.
             4.10
             ,
             11.
             
               est
               etim
               Baptismus
               Credentium
            
             ,
             ,
             Mar.
             16.16
             .
             Act.
             2.38
             ,
             39.
             
             Act.
             15.9
             .
             Ergò
             .
             ]
             Vid.
             etiam
             Explicat
             .
             Cateche●
             .
             Par.
             2.
             
             Q.
             71.
             pag.
             316.
             
          
           
             Junius
             Thes.
             Theolog.
             Vol.
             1.
             
             Col.
             2113.
             
             
             [
             
               Fides
               enim
               ,
               vel
               saltem
               semen
               fidei
               ,
               praecedat
               necesse
               est
               ,
               quandoquidem
               quicquid
               absque
               fide
               peccatum
               est
               .
               mò
               tam
               necessaria
               fides
               ,
               ut
               Sacramentum
               damnet
               ,
            
             &c.
             ]
             The
             words
             before
             and
             after
             shew
             that
             he
             speaks
             of
             Justifying
             faith
             Et
             Col.
             2117.
             
             
               Finis
               Primarius
               est
               significare
               &
               designare
               in
               cordibus
               fidelium
               gratiam
               Dei
               Patris
               in
               filio
               suo
               ,
            
             Rom.
             6.4
             .
             1
             Cor.
             10.16
             &c.
             
             [
             
               Respectu
               hominis
               igitur
               necessum
               est
               ut
               p●aecedat
               Fides
               ,
               vel
               saltem
               Foedus
               &
               semen
               fidei
               (
               ut
               Infantibus
               ,
               quod
               coram
               Deo
               idem
               cum
               actu
               valet
               ;
               )
               nam
               sine
               fide
               nullus
               Jesus
               ,
            
             Ep.
             3.17
             
               Extra
               Christum
               ,
               nihil
               nisi
               mors
               est
               ,
            
             Joan.
             3.36
             .
             
               Et
               sine
               Christo
               nulla
               gratia
            
             ,
             Eph.
             2.5
             .
             
               Imo
               quicquid
               sine
               fide
               sit
               peccatum
               est
               ,
            
             Rom.
             14.23
             .
             
               Ideoque
               si
               vivere
               velimus
               ,
               fide
               opus
               est
               .
            
             Gal.
             2.16
             .
             
               Si
               Justificari
               propter
               Christum
               ,
               id
               fit
               solâ
               fide
               ,
            
             Gal.
             3.11
             .
             ]
             It
             is
             expresly
             Justifying
             faith
             that
             then
             he
             speaks
             of
             .
          
           
             Polanus
             
               Syntagm
               .
               lib.
            
             6.
             cap.
             55.
             pag.
             494.
             
             thus
             defineth
             Baptism
             [
             
               Bapt●smus
               est
               primum
               Sacramentum
               novi
               Testamenti
               ,
               in
               quo
               illi
               ,
               ad
               q●os
               foedus
               gratiae
               Dei
               pertinet
               ,
               juxta
               mandatum
               Christi
               ,
               aquâ
               persunduntur
               seu
               abluuntur
               in
               nomen
               Patris
               ,
               Filii
               ,
               &
               spiritus
               Sancti
               ,
               id
               est
               ,
               ut
               illis
               qui
               baptizantur
               significetur
               &
               obsignetur
               ,
               eos
               in
               communionem
               foederis
               Gratiae
               susceptos
               ,
               Christo
               &
               Corpori
               ejus
               mystico
               Ecclesiae
               ●nsertos
               ,
               justificari
               à
               Deo
               propte●
               effusum
               pro
               nobis
               sanguinem
               Christi
               ,
               &
               regenerari
               per
               Spiritum
               Christi
               :
               &
               vic●ssim
               obligentur
               ad
               colendum
               fide
               &
               bona
               conscientia
               &
               invocandum
               r●ligiosè
               solum
               hunc
               Deum
               ,
               Patrem
               ,
               Filium
               ,
               &
               Spiritum
               Sanctum
               .
            
             ]
          
           
             Pag.
             495.
             
             [
             
               Quemadmodum
               soli
               baptizandi
               sunt
               qui
               in
               foedere
               gratiae
               censentur
               :
               ita
               fidelis
               qui
               baptizatur
               ,
               suscipit
               externum
               baptismum
               aquae
               ,
               ut
               ei
               significetur
               &
               obsignetur
               ,
               ipsum
               tam
               certò
               a
               peccatis
               sanguine
               &
               spiritu
               Christi
               ablui
               ,
               quàm
               certâ
               aquâ
               corpus
               ipsius
               persunditur
               &
               abluitur
               .
               [
               Baptizandi
               sunt
               non
               tantū
               adulti
               fidem
               in
               Christum
               prositentes
               ,
               sed
               etiam
               infantes
               Christianorum
               .
               Adultis
               ,
               sed
               fidem
               in
               Christū
               professi●
               Baptismum
               posse
               &
               debere
               conferri
               extra
               controversiam
               est
               .
            
             ]
             And
             he
             still
             takes
             
               Fides
               in
               Christum
            
             for
             saving
             Faith
             here
             .
          
           
           
             
               Infantes
               baptizandi
            
             .
             Ro.
             2.
             
             
               Quia
               ad
               ipsos
               pertinet
               Promissio
               Remissionis
               peccatorum
               per
               sanguinem
               Christi
               .
            
             ]
             H●●herefore
             supposeth
             Infants
             to
             have
             the
             special
             benefits
             of
             the
             Promise
             .
          
           
             Zanchius
             
               de
               Sacr.
               Scriptur
               .
               Tract
               .
               integ
               .
            
             pag.
             
               (
               mihi
            
             )
             350
             ,
             351.
             
             maketh
             baptizing
             into
             the
             name
             of
             Christ
             to
             signifie
             such
             a
             professed
             Devotedness
             to
             him
             ,
             [
             
               ut
               sciamus
               nos
               non
               esse
               nostros
               neque
               Diaboli
               ,
               neque
               Mundi
               ,
               sed
               Patris
               ,
               Filii
               ,
               &
               Spiritus
               sancti
               ,
               sicut
               cùm
               Merces
               ab
               aliquo
               Mercatore
               emptae
               obsignantur
               illius
               sigillo
               ,
               cujus
               factae
               sunt
               ,
               ut
               agnoscantur
               non
               ampliùs
               èsse
               illius
               à
               quo
               emptae
               sunt
               ,
               sed
               illius
               qui
               emit
               :
               sic
               quoniam
               empti
               sumus
               sangnine
               Christi
               ,
               cùm
               hoc
               credimus
               ,
               &
               nomen
               damus
               Christo
               ,
               professi
               nos
               omnino
               velle
               esse
               Christi
               ,
               &
               Christo
               inservire
               .
            
             ]
             And
             if
             this
             can
             be
             done
             by
             a
             faith
             short
             of
             saving
             ,
             heartily
             and
             truly
             ,
             then
             I
             know
             nothing
             that
             is
             proper
             to
             the
             Justified
             :
             To
             profess
             this
             therefore
             ,
             is
             to
             profess
             true
             Sanctification
             ,
             and
             consequently
             a
             Justifying
             faith
             .
          
           
             Idem
             Zanch.
             
               de
               Christianâ
               Relig.
               Fid.
               de
               Bapt.
               c.
            
             15.
             pag.
             516.
             
             [
             
               Baptismus
               est
               primum
               novi
               Foederis
               sacramentum
               ,
               quo
               cum
               omnes
               ,
               qui
               vel
               poenitentiam
               peccatorum
               professi
               ,
               fidem
               etiam
               in
               Christum
               ,
               adeóque
               in
               Deum
               Patrem
               ,
               Filium
               ,
               &
               Spiritum
               sanctum
               profitentur
               ,
               vel
               saltem
               propter
               parentum
               piotatem
               ad
               foedus
               pertinent
               ,
               Christ●
               ,
               tanquam
               et
               jam
               per
               Spiritum
               sanctum
               incorporati
               ,
               obsignantur
               ;
               ut
               non
               sint
               amplius
               fui
               juris
               ,
               sedillius
               ,
               per
               quem
               in
               foederis
               societatem
               ,
               eóque
               in
               unum
               corpus
               cum
               eo
               ,
               sanctisque
               omnibus
               ,
               &
               in
               omnium
               spirituali●em
               coelestiúmque
               bonorum
               participationem
               asciti
               esse
               dicuntur
               ,
            
             &c.
             ]
             And
             that
             you
             may
             know
             that
             it
             is
             no
             common
             Repentance
             ,
             which
             they
             must
             profess
             in
             his
             sense
             ,
             he
             addeth
             .
             
               Vnde
               &
               Sacramentum
               Poenitentiae
               in
               Remissionem
               peccatorum
               ,
            
             &c.
             appellatur
             .
             ]
             Thess.
             2.
             
             
               Etsi
               verò
               hes
               omni●
               de
               Baptismo
               praedicentur
               ,
               veréque
               illi
               tanquam
               organo
               Spiritus
               sancti
               ad
               hec
               efficienda
               attribuantur
               ,
               eóque
               ut
               omnes
               qui
               baptizantur
               tales
               fieri
               &
               esse
               sacramentaliter
               verè
               dicantur
               ,
               reipsâ
               tamen
               non
               nisi
               in
               electis
               ,
               spiritu
               Christi
               donatis
               ,
               impleri
               credimus
               ;
               cùm
               ii
               etiam
               soli
               verè
               credant
               ,
               veréque
               ad
               Christum
               ,
               &
               ad
               mysticum
               ejus
               Corpus
               pertineant
               .
            
             ]
             See
             also
             Thes.
             4.
             of
             the
             necessity
             of
             professing
             Repentance
             and
             Faith.
             
          
           
             Much
             more
             to
             the
             same
             purpose
             out
             of
             Zanchius
             may
             be
             collected
             .
          
           
             Ursinus
             (
             and
             Paraeus
             )
             
               Catech.
               Qu.
            
             69.
             p.
             384
             .
             39●,3●1
             .
             
             shews
             in
             the
             very
             definition
             of
             Baptism
             ,
             that
             in
             the
             lawful
             use
             there
             
             is
             certain
             Remission
             of
             sin
             annexed
             .
             [
             
               Vsus
               legitimus
               Baptismi
               est
               ,
               quando
               baptizantur
               Conversi●ritu
               &
               sine
               instituto
               .
               Q●ando
               baptismus
               confertur
               iis
               quibus
               est
               institutus
               ,
               nimirum
               Conversis
               &
               Ecclesiae
               membris
               ,
               &
               quando
               ab
               his
               vera
               fides
               accipitur
               ,
               juxta
               illud
               Licet
               tibi
               baptiz
               iri
               si
               credis
               toto
               corde
               .
            
             ]
             And
             pag.
             329
             he
             supposeth
             the
             Infants
             of
             Believers
             before
             Baptism
             to
             have
             the
             Holy
             Ghost
             and
             to
             be
             Regenerate
             .
             Many
             other
             passages
             he
             hath
             this
             way
             .
          
           
             Paraeus
             in
             Rom.
             11.
             pag.
             1179.
             
             
             [
             
               Neque
               Circumcisione
               illis
               jus
               Foederis
               tam
               conferebatur
               quàm
               obsignabatur
               :
               Ità
               baptismo
               nobis
               idem
               jus
               non
               tam
               confertur
               demum
               quàm
               obsignatur
               .
            
             Vid.
             Tertul.
             
               Obsignatioxem
               fidei
            
             ,
             Chrysost.
             
               Signaculum
               fidei
            
             ,
             Basilius
             .
             
               Segillum
               fidei
            
             ,
             August
             .
             
               Sacramentum
               fidei
               baptismum
               appellant
               ;
               quo
               fidem
               haberi
               ante
               baptismum
               testantur
               .
               At
               fide
               habetur
               Adoptio
               :
               ergo
               ante
               baptismum
               etiam
               haberi
               adoptionem
               testantur
               .
            
             ]
          
           
             Item
             in
             Rom.
             6.
             p.
             59●
             ,
             597.
             
             [
             Resp.
             
               Praemissae
               sunt
               universaliter
               verae
               de
               Baptismo
               legitimo
               ,
               qui
               est
               cum
               fide
               suscipitur
               Sacramentū
               :
               &
               de
               hoc
               u●ul
               quitur
               Apostolus
               ;
               de
               baptizatis
               nimirum
               fidelibus
               :
               de
               his
               solis
               vera
               conclusio
               ,
               omnes
               baptizatos
               regenerari
               .
               De
            
             Simone
             Mago
             
               &
               Hypocritis
               sictè
               Sacramentum
               sumentibus
            
             Major
             
               est
               falsa
            
             ]
          
           
             Pag.
             597.
             
             Object
             .
             
               Qui
               non
               possunt
               promissiones
               oblatas
               fide
               percipere
               ,
               nec
               mortificationem
               &
               vivificationem
               profiteri
               ,
               non
               debent
               baptizari
               ,
            
             &c.
             Resp.
             Major
             
               de
               Adultis
               vera
               est
               ,
               quibus
               Baptismus
               conferri
               non
               debet
               ,
               nisi
               fidem
               &
               poenitentiam
               professis
               .
            
             ]
             Here
             it
             is
             evident
             by
             the
             Description
             and
             the
             Concomitants
             ,
             that
             is
             a
             saving
             faith
             whose
             profession
             he
             makes
             thus
             necessary
             .
          
           
             If
             yet
             there
             be
             any
             doubt
             of
             his
             Judgement
             ,
             see
             in
             Rom.
             4.
             pag
             399
             ,
             400.
             
             [
             
               Si
               Sacramenta
               non
               sunt
               instituta
               justificandu
               sed
               justificatis
               ,
            
             h.
             e.
             
               non
               Infidelibus
               sed
               Conversis
               ;
               non
               igitur
               nisi
               conversione
               &
               Fide
               sumi
               debent
               :
               secus
               sigilla
               Justitiae
               esse
               cessant
               .
               Quid
               enim
               non
               habentibus
               Fadem
               &
               justitiam
               obsignarent
               ?
            
             [
             Et
             antea
             [
             
               Justitia
               Fidei
               est
               Remissio
               peccatorum
               fide
               accepta
               propter
               Redemptionem
               Christi
               .
               Ad
               hanc
               obsignandum
               Deus
               dedit
               ,
               &
            
             Abraham
             
               accepit
               Circumcisioni
               signum
            
             ]
             I
             pass
             much
             of
             the
             like
             .
          
           
             Bucanus
             Loc.
             ●
             ommu●
             Q.
             21.
             
             
             [
             
               Quid
               est
               b.
               pazari
               in
               nomine
               ,
               Patris
               &
               Filii
               &
               Spiritus
               sancti
               ?
            
             Resp.
             
               Hac
               phrasi
               significatur
               invocto
               Patre●
               Filio
               &
               Spiritu
               sancto
               ,
               eum
               qui
               baptizatur
               ,
               remissis
               peccatis
               ,
               in
               gratiam
               recipi
               à
               Deo
               ,
               qui
               est
               Pater
               ,
               Filius
               ,
               &
               Spiritus
               sanctus
               ,
               &
               acceptari
               ,
               obsignari
               ,
               initiari
               ,
               in
               tugurari
               ,
               
               recipi
               &
               consecrari
               in
               peculium
               ,
               familiam
               ,
               jus
               gratiam
               ,
               religionem
               ,
               fidem
               ,
               communionem
               ,
            
             &c.
             
             
               Patris
               ,
               filii
               ,
               &
               Spiritus
               sancti
               ,
            
             &c.
             ]
          
           
             Qu.
             69.
             pag.
             622.
             
             
               Quinamsunt
               baptizandi
               ?
               Omnes
               vivi
               qui
               probabiliter
               ù
               Deo
               in
               Faeius
               recepti
               sunt
               ,
               vel
               recepti
               esse
               perhibentur
               .
               Iique
               vel
               adulti
               ,
               qui
               ad
               Ecclesiam
               accedentes
               ,
               doctrinae
               Evangeli
               ●ssensum
               praebent
               ,
               sidem
               in
               Christum
               profitentur
               ,
               peccatorum
               confessionem
               seu
               poenitentiā
               edunt
               ,
            
             Mat.
             3.6
             .
             &
             20.19
             .
             
               Et
               Christus
               dixit
               primùm
               qui
               crediderit
            
             (
             thats
             with
             a
             saving
             faith
             )
             
               Postea
               &
               baptizatus
               fuerit
            
             ,
             Marc
             16.16
             .
             Sic.
             Simon
             Magus
             
               admissus
               est
            
             ,
             Eunuchus
             ,
             
               &
               ali●
            
             ]
             See
             more
             fully
             the
             Answer
             to
             Quest.
             31.
             p●
             624.
             
          
           
             
             
               Synopsis
               Leydensis
            
             Disput.
             44.
             pag
             608.
             
             §
             27.
             
             
               Pugnat
               hoc
               cum
               omnibus
               Scr●pturae
               locis
               ,
               in
               quibus
               Fides
               &
               Resipiscontia
               ,
               ac
               proinde
               ut
               Regenerationis
               initium
               ac
               semen
               in
               B●pt●zandis
               praexigitur
               .
               Causa
               autem
               efficiens
               effectu
               suo
               posterior
               esse
               non
               potest
               .
               Nec
               valet
               quicquam
               quorundam
               inter
               eos
               excep●io
               quâ
               baptismum
               adultorum
               ità
               distinguunt
               à
               baptismo
               Infant
               um
               ,
               ut
               baptismum
               adultorum
               signū
               &
               signaculum
               Regenerationis
               acceptae
               esse
               concedant
               ,
               sed
               infantium
               Baptismum
               instrumentum
               Regenerationis
               inchoanaae
               esse
               velint
               .
               Nam
               praeterquam
               quod
               illius
               d●fferentiae
               in
               tota
               Scriptura
               nulium
               extet
               fundamentum
               ,
               quae
               Baptismum
               non
               nisi
               unius
               generis
               agnoscit
               ,
            
             &c.
             ]
             39.
             
             
               Efficaciam
               ergo
               Baptismi
               non
               alligamus
               ad
               momentum
               illud
               ,
               quo
               aquà
               externà
               corpus
               tingitur
               ,
               sed
               in
               omnibus
               b●ptizandis
               Fidem
               &
               Resipiscentium
               cum
               Scriptura
               praerequirimus
               ,
               saltem
               secundum
               Charitatis
               Judicium
               ●idque
               tam
               in
               Infantibus
               foederatis
               ,
               in
               quibus
               ex
               vi
               divinae
               Benedictionis
               &
               Foederis
               Evangelici
               ,
               semen
               &
               spiritum
               Fidei
               ac
               Resip●scentiae
               statuendum
               esse
               contendimus
               ;
               quam
               in
               adultis
               ,
               in
               quibus
               actualis
               ●idei
               &
               Resip●scentiae
               professio
               est
               necessaria
               .
            
             ]
             Leg.
             Thes.
             31
             ,
             32
             ,
             33
             ,
             34.
             
          
           
             Et
             44
             45
             46.
             ]
             
               Nec
               tamen
               omnes
               homines
               in
               mundo
               viventes
               baptismi
               capaces
               sunt
               ,
               sed
               illi
               tantum
               qui
               profoederatis
               &
               Novi
               Testament●
               haeredibus
               haberi
               à
               nobis
               possunt
               ,
               cujus
               hoc
               Sacramentum
               sigillum
               &
               pignus
               est
               .
            
             45.
             
             
               Tales
               sunt
               primò
               omnes
               &
               soli
               adulti
               qui
               fidem
               in
               Christum
               &
               Resipiscentiam
               veram
               profitentur
               .
            
             &c.
             ]
             46.
             
             
               Siquis
               verò
               ,
               licèt
               fidem
               professus
               ,
               impiè
               vivat
               ,
               baptismo
               initiandus
               non
               est
               ;
               quia
               baptismus
               non
               est
               tantùm
               sacramentum
               Fides
               ,
               sed
               etiam
               Resipiscentiae
               ;
               ut
               nec
               ille
               ,
               qui
               cum
               Fides
               in
               Christum
               &
               Poenitentiae
               professione
               ,
               errores
               aut
               haereses
               contra
               fidei
               verae
               Fundamentum
               fovere
               ,
               aut
               tueri
               velit
               :
               quia
               Resipiscentia
               non
               tantum
               est
               à
               vitae
               
               urpitudine
               ad
               vitae
               sanctitatem
               ,
               sed
               etiam
               ab
               erroribus
               ad
               agnitionem
               veritatis
               ,
            
             2.
             
             Tim.
             2.23
             .
             
               Imò
               verò
               tantum
               abest
               ut
               hae●
               etici
               a●t
               errorum
               talium
               fantores
               ad
               Baptismum
               sint
               admittendi
               ,
               ut
               ex
               praecepto
               Apostoli
               ,
            
             Rom.
             16.17
             .
             
               &
               alibi
               ,
               à
               fidelibus
               sint
               vitandi
               ,
               &
               ab
               Ecclesiae
               communione
               arcendi
               .
            
             ]
             I
             hope
             these
             are
             plaine
             enough
             .
          
           
             Wendeline
             Christ.
             Theolog.
             l.
             1.
             c.
             22
             pag.
             455.
             
             
             
               Materia
               circa
               quam
               Baptismus
               versatur
               ,
               vel
               à
               qua
               recipitur
               ,
               secundum
               Institutionem
               sunt
               omne
               ▪
               &
               soli
               is
               homines
               qui
               probabiliter
               censentur
               esse
               in
               foedere
               Gratiae
               :
               quales
               sunt
            
             1.
             
             
               Adulti
               ex
               Judaismo
               &
               Ge●tilismo
               ad
               Christian●smum
               conversi
               ,
               doctrinâ
               Christianâ
               imbuti
               ,
               &
               in
               Ecclesia
               Fidem
               &
               Poenitentiam
               professi
            
             &c.
             
             [
             Et
             pag.
             461.
             
             
               Apostoli
               olim
               non
               baptizarunt
               ,
               nisi
               eos
               qui
               jam
               actu
               erant
               fideles
               ,
               vel
               ex
               judicio
               Charitatis
               pio
               verè
               fideles
               habebantur
               .
               Ergò
               baptismus
               ipsorum
               non
               suit
               organon
               quo
               Spiritus
               sanctus
               Fidem
               &
               Regenerationem
               in
               baptizatis
               inchoavit
               .
               Et
               proi●de
               tale
               org●non
               nec
               jam
               est
               .
            
             ]
             This
             shews
             that
             he
             speaks
             of
             Faith
             and
             Repentance
             which
             accompany
             Regeneration
             .
             The
             Antecedent
             he
             proves
             ,
             first
             by
             the
             example
             of
             
               Lydia
               .
               Cornelius
            
             ,
             the
             Eunuch
             &c.
             and
             Act.
             2.41
             .
             &
             8
             12
             ,
             37.
             
             Et
             post
             .
             [
             
               Sed
               quoad
               ipsam
               fidem
               eadem
               est
               ratio
               Adultorum
               &
               Infantum
               .
               Nam
               ut
               illi
               baptizabantur
               ,
               qui
               s●cundum
               Confessionem
               ipsorum
               credebant
               ,
               &
               per
               fidem
               in
               foedere
               D●t●erant
               :
               sic
               &
               hi
               baptizandi
               sunt
               ,
               qui
               ex
               ●ffectus
               Charitatus
               pr●●fidelibus
               &
               verè
               foederatis
               habentur
               .
            
             ]
             Leg.
             Arg.
             2.
             
          
           
             Et
             pag.
             484.
             
             
               Fuerunt
               enim
               baptizati
               fideles
               &
               renati
               .
            
          
           
             Et
             pag.
             466.
             
             [
             Gal.
             3.27
             .
             
               Loquitur
               tantum
               de
               baptizatis
               fidelibus
               .
               Tum
               enim
               Adulti
               ex
               Judaismo
               &
               Gentilismo
               recèus
               conversi
               baptizabantur
               ,
               &
               quidem
               postquam
               in
               Christum
               professi
               ,
               &
               ex
               Judi●io
               Charitatis
               renati
               erant
               ,
            
             Acts
             8.37
             .
             
               Plerique
               tum
               Adulti
               fuerunt
               bapt●zati
               ,
               qui
               ante
               baptismum
               omnes
               induisse
               Christum
               sunt
               professi
               :
               fuerunt
               dubio
               precul
               in
               iis
               quoque
               multi
               hypocritae
               ,
            
             &c.
             
          
           
             Pag.
             467.
             ad
             Arg.
             4.
             
             
               B●ptizari
               in
               Rem●ssionem
               peccatorum
               ,
               est
               per
               baptismum
               confirma●
               〈◊〉
               Rem●ssione
               pecc●torum
               .
               Sic
               baptizabantur
               olimab
               Apostoles
               Adulti
               in
               Rem●ssionem
               peccatorum
               ,
               quam
               per
               fidem
               ante
               baptismum
               a●ceper●●t
               .
               Sec
               &
            
             Johannes
             
               praedic●bat
               baptismum
               Resipiscent●ae
               ,
               ●d
               Remissionem
               peccatorum
            
             Marc.
             1.4
             .
             
               Qui
               tamen
               non
               baptizabat
               nisi
               ilios
               qu●
               Resi●●scentiam
               priu●●ssent
               prof●ssi
               ,
               &
               Evangelio
               cred●d●ssent
            
             ver
             .
             15.
             ]
             More
             such
             passages
             may
             be
             added
             .
          
           
             K●ckerman
             ,
             
             
               System
               Theolog.
            
             goes
             so
             far
             as
             to
             say
             ,
             [
             pag.
             446
             ,
             447.
             
             
               Qui
               sine
               fide
               utuntur
               Sacris
               Signis
               ,
               non
               precipiunt
               ipsum
               formale
               
               male
               Sacramentorum
               ,
               sed
               nudum
               tantùm
               materiale
               ;
               quia
               formaleseu
               relatio
               addita
               materiali
               requirit
               fidem
               utentis
               .
               Materiale
               autem
               etiam
               fine
               fide
               percipi
               potest
               ab
               indignis
               &
               hypocritis
               .
            
             ]
             Et
             pag
             448.
             
             
               Terminus
               cui
            
             ,
             hoc
             est
             ,
             
               id
               cui
               est
               institutum
               Sacramentum
               ,
               sunt
               electi
               &
               fideles
               .
            
             ]
             These
             may
             be
             true
             of
             false
             ,
             as
             the
             word
             [
             Sacrament
             ]
             is
             taken
             .
          
           
             
               Festus
               Hommius
            
             speaketh
             the
             same
             words
             as
             many
             of
             the
             rest
             ,
             
             in
             his
             Definition
             of
             Baptism
             ,
             Dispu
             .
             44
             pag.
             239.
             and
             his
             Supposition
             that
             Infants
             to
             be
             baptized
             have
             faith
             
               in
               actu
               primo
               ,
               in
               radice
               &
               semine
               ,
               atque
               interna
               Spiritus
               sancti
               virtute
               ,
            
             Thes.
             3.
             
             I
             shall
             forbear
             reciting
             the
             words
             .
          
           
             
               Sam
               Maresius
            
             .
             
             Colleg.
             Theolog.
             loc
             .
             ult
             .
             pag.
             494
             [
             
               Verbum
               inchoat
               sidem
               ;
               eam
               Sacramentum
               confirmat
               :
               ideò
               hoc
               non
               nisi
               fidelibus
               suo
               sensu
               ,
               corumve
               libe●is
               administratur
            
             ]
             See
             more
             §
             27
             ,
             28.
             and
             §
             51
             pag.
             5
             11.
             
             
               Baptismus
               conferri
               debet
               ,
               non
               sacriligè
            
             &c.
             sed
             1.
             
             
               Adultis
               omnibus
               qui●
               Judiaesmo
               aut
               Ethnicismo
               transeunt
               ad
               religionem
               Christianam
               ,
               nec
               antiquam
               in
               fide
               fuerint
               instituti
               ,
               &
               eam
               profiteri
               queant
               ,
            
             &c.
             
               Qui
               crediderit
               ,
               &
               baptizatus
               fuerit
               ,
               servabitur
               ,
            
             Marc
             ,
             16.16
             .
             
               ubi
               Fides
               praecedit
               baptismum
               tanquam
               conditio
               praerequisita
               ;
               non
               illum
               per
               modum
               effectus
               consequitur
               .
               Ita
            
             Act.
             8.12
             36
             ,
             37.
             
             Nec
             Philippus
             
               voluit
               conferre
               baptismum
            
             Eunucho
             ,
             
               nisi
               sub
               hac
               conditione
               ,
               Si
               credis
               ex
               toto
               corde
               ,
               licet
               .
            
             His
             citing
             (
             Marc
             16.16
             .
             shews
             that
             he
             meant
             only
             saving
             faith
             .
             )
             2.
             
             
               Etiam
               Foederatorum
               seu
               qui
               probabiliter
               tales
               censentur
               ,
               infantibus
               ,
            
             &c.
             ]
             See
             his
             Exeg
             .
             Artic.
             24.
             
          
           
             
               Lud.
               Crocius
            
             speaks
             as
             the
             rest
             ,
             
             
               Syntagm
               .
               Theol.
            
             l.
             4.
             cap.
             13.
             
               de
               bap
               .
               pag.
            
             1143.
             &c.
             1149
             ,
             &c.
             
          
           
             Beumlerus
             Theolog.
             lib.
             3
             ,
             fol.
             159.
             
             
             
               Baptismi
               objectum
               ,
               cui
               is
               administrandus
               ,
               sunt
               soli
               &
               omnes
               soederati
               Dei.
               Foederati
               sunt
               aut
               Adulti
               ,
               aut
               Infantes
               .
               Adulti
               sunt
               conversi
               ex
               Judaeis
               &
               Gentibus
               :
               quibus
               Baptismus
               non
               conferendus
               ,
               nisi
               peccata
               &
               fidem
               in
               Christū
               consitentibus
               .
            
             ]
             And
             the
             reasons
             he
             gives
             next
             for
             Infant
             baptism
             ,
             shew
             he
             means
             a
             special
             faith
             ,
             and
             his
             description
             of
             the
             Covenant
             .
             pag.
             154.
             
             
               Foedius
               Gratiae
               est
               ,
               quo
               deus
               per
               fidem
               in
               Christum
               nos
               pro
               justis
               reputat
               ,
               ac
               proinde
               pro
               faciis
               Foederis
               ,
               quod
               in
               remissione
               peccatorum
               gratuitò
               &
               imputatione
               Justitiae
               Christi
               consistit
               ,
               agnoscit
               .
            
             ]
          
           
             Georg.
             Solinius
             Method
             ,
             
             Theolog.
             makes
             no
             other
             of
             the
             Adult
             
             the
             subject
             of
             Baptism
             ,
             but
             the
             Professors
             of
             faith
             ,
             pag.
             245.
             and
             that
             either
             
               verè
               credentes
            
             ,
             or
             hypocritae
             ,
             pag.
             244.
             
          
           
             Et
             in
             Exeges
             .
             Confes.
             August
             .
             pag.
             823.
             
             [
             
               Si
               à
               Deo
               instituta
               sunt
               Sacramenta
               ,
               ut
               generalis
               illa
               promissio
               gratiae
               de
               Remissione
               pecoatorum
               ,
               &
               vi●ae
               aeternae
               ,
               singulis
               qui
               Sacramentis
               legitimè
               utuntur
               peculialiter
               obsignetur
               ,
            
             &c.
             ]
             
               At
               sacramenta
               in
               hunc
               sinem
               instituta
               sunt
               ,
            
             Rom.
             4
             Gal.
             3.
             1
             
             Pet.
             ●
             .
          
           
             Melancthon's
             Judgement
             is
             the
             same
             as
             the
             rest
             ,
             
             as
             is
             apparent
             in
             his
             Common
             places
             ;
             and
             in
             Sohnius
             ,
             Thes.
             Theol.
             
               ex
               Corpore
               doctr
            
             .
             Phil.
             Melancthonis
             .
             c.
             19.
             pag.
             59.60
             ,
             61
             ,
             92.
             
          
           
             Trelcatius
             Instit.
             Theol
             l.
             2.
             p.
             198.
             
             
             [
             
               Materia
               baptismum
               recipiens
               sunt
               omnes
               &
               soli
               qui
               probabiliter
               in
               foedere
               censentur
               .
               Censentur
               autem
               tam
               adulti
               ,
               qui
               principiis
               fidei
               initiati
               ,
               ad
               Ecclesiam
               accedentes
               ,
               fidem
               suam
               &
               poenitentiam
               apud
               homines
               profitentur
               ,
               tam
               infantes
               ,
            
             &c.
             
             Many
             passages
             before
             and
             after
             shew
             that
             he
             (
             as
             others
             )
             take
             to
             be
             foederatus
             or
             
               in
               foedere
            
             to
             be
             proper
             to
             the
             truly
             Regenerate
             ,
             and
             therefore
             they
             truly
             say
             ,
             
               qui
               probabiliter
               censentur
               esse
               in
               foedere
               .
            
          
           
             Jo.
             Ger.
             Vossius
             ,
             
             
               Thes.
               de
               Sacram.
               Essicac
               .
               Th.
            
             37.
             
             Disp.
             2.
             p.
             3.28.339
             mentioning
             the
             Answers
             of
             the
             Reformed
             Divines
             to
             an
             Objection
             ,
             divideth
             them
             into
             two
             parts
             ,
             as
             not
             agreed
             in
             the
             point
             .
             The
             first
             is
             those
             ,
             [
             
               qui
               dicere
               solent
               ,
               eum
               qui
               fidem
               habet
               praedicationi
               Evangelicae
               ,
               virtualiter
               quidem
               salutem
               habere
               ,
               quia
               &
               dispositus
               est
               ad
               salutem
               consequendam
               ,
               &
               instrumento
               instructus
               ,
               quo
               gratiam
               s●lutarem
               attingere
               &
               consequi
               possit
               ,
            
             &c.
             ]
             And
             thus
             they
             confess
             that
             Faith
             goeth
             before
             Baptism
             ,
             (
             even
             this
             Justifying
             faith
             which
             they
             call
             the
             Instrument
             )
             but
             they
             think
             that
             Justification
             and
             Sanctification
             follow
             Faith
             and
             Baptism
             .
             The
             other
             sort
             are
             they
             ,
             who
             think
             [
             that
             the
             Spirit
             by
             the
             Word
             (
             before
             Baptism
             )
             doth
             not
             only
             beget
             Faith
             ,
             but
             also
             offer
             to
             Faith
             ,
             and
             conferr
             the
             spiritual
             Grace
             of
             Regeneration
             :
             So
             that
             both
             sorts
             agree
             of
             the
             Precedency
             of
             Faith
             (
             in
             the
             Adult
             .
             )
          
           
             And
             Thes.
             42.
             
             [
             
               Contrae
               haec
               objicitur
               à
               quibusdam
               ,
               quòd
            
             Abraham
             
               Justitiam
               Fidei
               habuerit
               ante
               Circumcisionem
            
             ,
             Rom.
             4.10
             .
             
               quod
               item
            
             Cornelius
             
               gratiam
               Sanctificationis
               habuerit
               ante
               Baptismum
            
             ,
             Act.
             10.2
             .
             
               verùm
               neque
               nos
               negamus
               ,
               Gratiam
               Justificationis
               aut
               Sanctificationis
               ab
               Adultis
               ante
               Sacramenti
               usum
               Fide
               apprehendi
               :
               sed
               dicimus
               ordinariè
               ante
               usum
               Sacramentorū
               tenuem
               tantùm
               Gratiae
               
               gustum
               haberi
               :
               extraordinariè
               autem
               posse
               etiam
               tum
               auctiorem
               esse
               manifestiùsque
               sentiri
               .
            
             ]
             So
             that
             ordinarily
             some
             true
             saving
             grace
             antecedeth
             .
          
           
             Wollebius
             defineth
             Baptism
             thus
             ;
             
             [
             
               Baptismus
               est
               primum
               novi
               Foederis
               Sacramentum
               ;
               in
               quo
               ,
               Electis
               in
               Dei
               familiam
               receptis
               ,
               externâ
               aquae
               aspersione
               peccatorum
               remissio
               &
               regeneratio
               per
               sanguinem
               Christi
               &
               Spiritum
               sanctum
               obsignatur
               .
            
             ]
             And
             p.
             ●21
             .
             he
             makes
             it
             (
             as
             others
             do
             )
             one
             difference
             between
             the
             Word
             and
             Sacraments
             ,
             [
             
               Quod
               Verbo
               ordinariè
               Fides
               excitetur
               ,
               Sacramentis
               confirmetur
               .
            
             ]
             And
             therefore
             Grace
             which
             may
             be
             confirmed
             ,
             must
             be
             before
             expected
             .
          
           
             Luther
             Tom.
             2.
             
             Pag.
             439.
             
             shews
             that
             Baptism
             containeth
             the
             Profession
             of
             saving
             Faith
             ;
             [
             
               In
               Baptismo
               est
               Promissio
               Dei
               offerentis
               ;
               &
               nostrum
               VOVERE
               nihil
               aliud
               est
               quàm
               ACCEPTARE
               CHRISTVM
               qui
               offertur
               nobis
               .
               Felix
               sanè
               votum
               quod
               non
               promittit
               dare
               ,
               sed
               tantum
               bona
               accipere
               &
               acceptis
               adhaerere
               .
            
             ]
          
           
             Alstedius
             Definit
             .
             Theolog.
             pag.
             137.
             
             
             [
             
               Baptismus
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               consideratus
               ,
               est
               sacramentum
               in
               quo
               homo
               electus
               tam
               certò
               abluitur
               sanguine
               Christi
               ,
               quàm
               certò
               corpus
               ipsius
               aquâ
               aspergitur
               ,
            
             Gal.
             3.27
             .
             
               Baptizari
               in
               Nomen
               Patris
               ,
               Filii
               &
               Spiritus
               sancti
               ,
               est
               baptizari
               in
               cultum
               sanctae
               Trinitatis
               ,
               &
               quidem
               ità
               ut
               Pater
               ,
               Filius
               &
               Spiritus
               sanctus
               nobis
               promittant
               Remissionem
               peccatorum
               &
               vitam
               aeternam
               ,
               &
               nos
               vicissins
               illis
               promittamus
               obsequium
               .
            
             ]
             Et
             Distinct.
             c.
             27.
             pag.
             129.
             
             [
             
               Vsus
               baptismi
               est
               commu●it
               vel
               singularis
               .
               Ille
               est
               respectu
               hypocritarum
               &
               credentium
               .
            
             ]
             There
             is
             no
             third
             sort
             acknowledged
             to
             have
             right
             to
             Baptism
             .
          
           
             Bishop
             Vsh●r
             in
             his
             body
             of
             Divinity
             ,
             pag
             415.
             
             
             [
             
               The
               outward
               Elements
               are
               dispensed
               to
               all
               ,
               who
               make
               an
               outward
               profession
               of
               the
               Gospel
               ,
               (
               for
               in
               Infants
               their
               being
               born
               in
               the
               Church
               ,
               is
               instead
               of
               an
               outward
               Profession
               ;
               )
               because
               man
               is
               not
               able
               to
               distinguish
               Corn
               from
               Ch●ff
               :
               but
               the
               inward
               grace
               of
               the
               Sacrament
               is
               not
               communicated
               to
               all
               ,
               but
               to
               those
               only
               who
               are
               heirs
               of
               those
               Promises
               whereof
               the
               Sacraments
               are
               Seals
               .
               For
               without
               a
               man
               have
               his
               name
               in
               the
               Covenant
               ,
               the
               Seal
               set
               to
               it
               confirms
               nothing
               to
               him
               .
            
          
           
             1.
             
             It
             is
             here
             apparent
             that
             it
             is
             the
             outward
             Profession
             of
             no
             other
             then
             a
             saying
             faith
             that
             he
             meaneth
             .
             As
             also
             he
             shews
             afterward
             .
             1.
             
             By
             opposing
             such
             Professors
             as
             Hypocrites
             ,
             (
             when
             
             
             have
             not
             the
             thing
             professed
             )
             to
             the
             Elect
             and
             Justified
             ,
             as
             here
             he
             doth
             the
             (
             half
             to
             the
             Corn
             ;
             and
             2.
             by
             his
             Description
             of
             the
             faith
             professed
             ,
             [
             
               The
               Church
               doth
               not
               only
               baptize
               those
               that
               are
               grown
               and
               of
               years
               ,
               if
               any
               such
               being
               bred
               Pagans
               be
               brought
               up
               within
               the
               pale
               of
               the
               Church
               ,
               and
               testifie
               their
               competent
               understanding
               of
               Christianity
               ;
               and
               profess
               their
               faith
               in
               the
               Lord
               Jesus
               ,
               and
               Gods
               pretious
               Promises
               of
               Remission
               of
               sins
               by
               his
               blood
               ,
               and
               their
               earnest
               desire
               to
               be
               s●aled
               with
               Baptism
               for
               the
               strengthening
               of
               their
               souls
               in
               this
               faith
               .
            
             ]
             Quest
             
               Doth
               the
               inward
               Grace
               alway
               accompany
               the
               outward
               sign
               ?
            
             Answ.
             
               No
               :
               but
               only
               when
               the
               Profession
               of
               their
               faith
               is
               not
               outward
               only
               and
               counterfeit
               ,
               but
               sincere
               and
               hearty
               ,
            
             &c.
             ]
             Here
             then
             is
             no
             third
             sort
             that
             are
             hearty
             professors
             of
             a
             lower
             kind
             of
             faith
             .
          
           
             Amesius
             ,
             
             Bellarm.
             Enervat
             .
             De
             Necessit
             .
             Bapt
             [
             Gen.
             17.
             
             
               Ero
               Deus
               tuus
               &
               Sem●nis
               tui●
               Filii
               corum
               qui
               participes
               sunt
               benedictionis
            
             Abrahae
             ,
             
               sunt
               Filii
               Dei
               etiā
               quum
               primò
               nascuntur
               ,
            
             &c.
             1.
             
             
               Regenerationem
               esse
               partem
               promissionum
               ,
               &
               singulari
               modo
               ad
               fidelium
               filios
               pertinere
               ,
               forderis
               ipsius
               formula
               manifestè
               declarat
               .
            
             2.
             
             
               Filii
               Christi
               incipimus
               esse
               per
               fidem
               ante
               baptismum
               .
            
             3.
             
             
               Baptizantur
               propriè
               homines
               quia
               pro
               filiis
               Dei
               habentur
               ;
               non
               ut
               incipiant
               esse
               Filii
               .
               Alioquin
               ratio
               nulla
               esset
               quare
               filii
               infidelium
               non
               aequè
               baptizarentur
               ac
               filii
               fidelium
               .
            
          
           
             Et
             cap.
             3.
             pag.
             
               (
               mihi
            
             )
             53.
             [
             
               repugnat
               haec
               distinctio
            
             (
             of
             a
             faith
             before
             Baptism
             which
             is
             but
             a
             disposition
             to
             Justification
             ,
             that
             is
             ,
             to
             Sanctification
             ;
             and
             a
             faith
             after
             Baptism
             ,
             wh●ch
             is
             an
             essential
             part
             of
             Sanctification
             ;
             which
             was
             Bellarmin's
             distinction
             )
             1.
             
             
               Scripturae
               ,
               quae
               fidem
               justificantem
               antecedere
               docet
               Baptismum
               ,
            
             Acts
             15.9.2
             .
             
               Rationi
               &
               experientiae
               dictanti
               eâdem
               plane
               fide
               recipi
               Baptismum
               ,
               quâ
               recipitur
               fructus
               Baptismi
               .
            
             3.
             
             
               Confessioni
               ipsius
            
             Bellarmini
             ,
             
               quae
               extat
            
             lib.
             2.
             de
             Effect
             .
             Sacr.
             cap.
             13.
             
             [
             
               Adulti
               per
               fidem
               &
               contritionem
               veram
               Justificantur
               ,
               antequam
               reipsa
               ad
               Sacramentum
               accedant
               .
            
             ]
          
           
             Dr.
             Willet
             on
             Rom.
             4
             Contr.
             6
             pag.
             224.
             saith
             ,
             
             [
             
               The
               Sacraments
               then
            
             ,
             non
             institut
             sunt
             Justificandis
             ,
             s●d
             Justicatis
             ;
             
               are
               not
               instituted
               for
               those
               that
               are
               to
               be
               Justified
               ,
               but
               are
               for
               them
               which
               are
               already
               Justified
               ,
            
             ]
             as
             Paraeus
             .
          
           
             Musculus
             Loc.
             Commun
             .
             de
             Baptis
             .
             Artic.
             2
             pag.
             (
             mihi
             )
             728.
             
             
             [
             
               Propter
               hanc
               ,
               nondum
               debet
               baptizari
               ,
               qui
               gratiam
               Christi
               praedicatam
               
               tam
               ,
               sibi
               per
               incredulitatem
               aversatur
               ,
               tantisper
               dum
               in
               eà
               tergiversatione
               &
               incredulitate
               perseverat
               &
               cor
               impoenitens
               retinet
               .
               ]
               Hâc
               de
               causâ
               Apostoli
               poenitentiam
               &
               sidei
               in
               Christum
               confessionem
               requirebant
               ab
               adultis
               ,
               priusquam
               eos
               baptizarent
               .
               Sic
            
             Petrus
             ,
             Act.
             2.
             &c.
             
               His
               locis
               patet
               requiri
               ab
               adultis
               cor
               poenitens
               sermonem
               gratiae
               recipient
               ,
               &
               in
               Christum
               credens
               :
               ità
               ut
               impoenitentes
               sermonem
               gratiae
               recusantes
               ,
               &
               increduli
               ,
               baptismi
               hujus
               capaces
               nondum
               esse
               qutant
               ,
               etianisi
               sint
               de
               Electis
               ,
               donec
               convertantur
               .
            
          
           
             Scharpius
             Curs
             .
             Theolog.
             de
             Baptis
             .
             loc
             .
             24.
             col
             .
             1228.
             
             
             [
             
               Baptismus
               est
               primum
               Novi
               Testamenti
               sacramentum
               à
               Deo
               institutum
               ,
               quo
               &
               Remissio
               peccatorum
               ,
               Regeneratio
               ,
               &
               initiatio
               in
               Ecclesiam
               significatur
               ,
               &
               in
               fidelibus
               obsignatur
               ,
               ut
               &
               obligatio
               nostr●
               ad
               obedientiam
            
             ]
             Col.
             1254.1255
             .
             [
             Arg.
             2.
             
             
               Qui
               sunt
               in
               foedere
               gratiae
               ,
               illi
               necessario
               servantur
               ,
               licèt
               non
               habuerint
               signum
               foederis
               ,
               quia
               foedus
               &
               ejus
               signum
               non
               sunt
               ejusdem
               necessitatis
               ,
            
             &c.
             ]
             Arg.
             3.
             
             
               Infantes
               sine
               Baptismo
               dicuntur
               sancti
            
             ,
             1
             Cor.
             7.14
             .
             
               quia
               Baptismus
               infantes
               sidelium
               non
               facit
               filios
               Dei
               ,
               sed
               illis
               obsignat
               foedus
               gratiae
               ,
               illósque
               in
               foedere
               contineri
               certos
               reddit
               .
            
             ]
          
           
             Col.
             1193.
             
             [
             
               Quid
               recipiunt
               Impii
               in
               Sacramentis
            
             ?
             R.
             
               Nuda
               tantùm
               signa
               ,
               idque
               ad
               condemnationem
               .
            
             1.
             
             
               Qua
               beneficia
               in
               Sacramentis
               oblata
               tantùm
               de
               fide
               percipiuntur
               :
               at
               Impii
               non
               habent
               fidem
               ;
               ergo
               .
            
             2.
             
             
               Nihil
               spirituale
               conserunt
               aut
               obsignant
               Sacramenta
               ,
               nisi
               iis
               quibus
               in
               Verbo
               hoc
               promissum
               extat
               .
               At
               in
               Verbo
               nihil
               Impis
               promittitur
               ,
               sed
               solis
               fidelibus
               :
               quia
               omnes
               promissiones
               habent
               annexam
               conditionem
               fidei
               :
               ergò
               .
            
             3.
             
             
               Christi
               beneficia
               tantùm
               in
               legitimo
               Sacramentorum
               usu
               percipiuntur
               :
               at
               nulli
               Impii
               legitimè
               Sacramentis
               utuntur
               ,
               sed
               indignè
               participant
               ,
            
             1
             Cor.
             11.27
             .
             ergò
             —
             ]
             Lèg
             Col.
             1202
             ,
             1203.
             
             
               Resp
               ad
               Bellarm.
            
             Object
             .
             5.
             
          
           
             Cartwright
             against
             the
             Rhemists
             on
             Mat.
             3.6
             .
             pag.
             15
             saith
             [
             
               So
               that
               we
               bring
               not
               our
               children
               to
               the
               end
               that
               they
               should
               thereby
               have
               Remission
               of
               sins
               ,
               
               but
               because
               we
               are
               by
               the
               promise
               induced
               to
               believe
               ,
               that
               as
               being
               the
               Elect
               of
               God
               ,
               they
               have
               already
               received
               it
               .
               Otherwise
               it
               were
               as
               much
               as
               to
               put
               the
               Seal
               to
               a
               blank
               wherein
               nothing
               is
               written
               ,
               nor
               nothing
               is
               given
               .
            
          
           
             Dr.
             Fulk
             against
             the
             Rhemists
             on
             Rom.
             6.
             
             §
             5.
             saith
             ,
             
             [
             
               The
               Apostle
               by
               express
               words
               excludeth
               Circumcision
               from
               being
               a
               cause
               of
               Justification
               ,
               because
            
             Abraham
             
               was
               justified
               before
               he
               was
               circumcised
               ,
               who
               is
               the
               form
               of
               Justification
               of
               all
               men
               ,
               as
               St.
            
             Ambrose
             
             saith
             ,
             Com.
             on
             Gal.
             cap.
             3.
             
             
               And
               Baptism
               succeeding
               in
               the
               place
               of
               Circumcision
               ,
               is
               a
               seal
               of
               Justification
               by
               faith
               in
               all
               Christians
               ,
               as
               Circumcision
               was
               in
            
             Abraham
             ;
             
               not
               a
               cause
               thereof
            
             ]
             See
             him
             on
             1
             Pet.
             3.21
             .
          
           
             The
             
               Divines
               of
               the
               Assembly
               that
            
             wrote
             the
             Anotat
             .
             on
             the
             Bible
             ,
             
             say
             on
             Act.
             8.27
             .
             
               (
               If
               thou
               believest
            
             ,
             &c.
             )
             
               With
               a
               sincere
               and
               perfect
               heart
               ,
               without
               which
            
             Ephraim
             
               cannot
               save
               ;
               he
               had
               here
               to
               do
               with
               a
               man
               of
               years
               ,
               and
               yet
               an
               alien
               ,
               and
               therefore
               might
               not
               admit
               him
               into
               the
               Church
               of
               Christ
               ,
               untill
               he
               had
               made
               profession
               of
               his
               faith
               .
            
             ]
             You
             see
             here
             that
             it
             is
             a
             
               saving
               faith
            
             which
             they
             think
             necessary
             to
             admittance
             ;
             of
             which
             also
             they
             speak
             on
             ,
             ver
             .
             12.
             
             [
             
               Faith
               ought
               to
               precede
               Baptism
               in
               men
               and
               women
               of
               years
               ,
               when
               they
               who
               were
               aliens
               and
               strangers
               come
               to
               be
               baptized
               :
               For
               it
               is
               necessary
               that
               they
               should
               confess
               their
               faith
               ,
               and
               testifie
               their
               Conversion
               before
               they
               be
               admitted
               by
               Baptism
               ,
            
             Ambrosi
             .
             de
             Poenit.
             l.
             2.
             c.
             5.
             
          
           
             And
             the
             Repentance
             that
             was
             to
             precede
             Baptism
             in
             the
             Jews
             ,
             Act.
             2.38
             .
             they
             expound
             thus
             :
             [
             
               This
               Repentance
               is
               not
               only
               in
               knowing
               ,
               or
               acknowledging
               our
               sins
               ,
               or
               saying
               ,
               God
               be
               mercifull
               ;
               but
               in
               the
               change
               of
               our
               minds
               ,
               purposes
               ,
               and
               evil
               c●urses
               of
               our
               Lives
            
             ;
             As
             Austin
             de
             Eccl.
             Dogm
             .
             cap.
             58.
             saith
             very
             well
             ;
             [
             
               Poenitentia
               vera
               est
               poenitenda
               non
               admittere
               ,
               &
               admissa
               destere
               .
            
             See
             also
             Tertul.
             advers
             .
             Marc
             lib.
             2.
             cap.
             24.
             ]
             And
             on
             Mat.
             3.6
             .
             [
             
               Confessing
               their
               sins
            
             ]
             In
             words
             professing
             their
             detestation
             of
             them
             and
             Repentance
             for
             them
             .
          
           
             Deodate
             on
             Acts
             8.12
             .
             
             [
             
               Were
               baptized
               :
               Renouncing
               by
               the
               same
               means
               all
               manner
               of
               Impiety
               and
               Superstition
            
             &c.
             ]
             Verse
             13.
             
             Simon
             
               believed
               ,
               (
               made
               an
               outward
               profession
               of
               believing
               ,
               or
               gave
               some
               assent
               to
               the
               doctrine
               ,
               but
               hypocritically
               ,
               and
               without
               giving
               way
               to
               the
               inward
               operation
               of
               the
               Holy
               Ghost
               ,
               to
               a
               true
               conversion
               and
               lively
               Regeneration
               .
               )
            
          
           
             On
             Mat.
             3.6
             .
             [
             
               Were
               baptized
               confessing
            
             ,
             &c.
             ]
             viz.
             
               to
               God
               in
               the
               person
               of
            
             John
             
               his
               Minister
               ;
               though
               not
               with
               a
               particular
               enumeration
               ,
               but
               yet
               with
               a
               true
               feeling
               of
               compunction
               shame
               ,
               &
               humble
               acknowledgement
               ,
               and
               with
               hate
               and
               disturbance
               of
               sin
               ,
               for
               to
               implore
               divine
               mercy
               .
            
             Act.
             19.18
             .
             [
             So
             on
             Rom.
             6.3
             .
             ]
             
               Namely
               ,
               for
               a
               Sacrament
               ;
               that
               we
               are
               Christian
               ,
               not
               only
               by
               profession
               ,
               but
               l●kewise
               in
               spiritual
               truth
               ,
               receiving
               the
               grace
               and
               Spirit
               of
               God
               ,
               and
               then
               co-operating
               
               thereto
               by
               faith
               ,
               voluntary
               obedience
               ,
               and
               newness
               of
               life
            
             ]
             Many
             other
             passages
             to
             the
             same
             purpose
             I
             omit
             .
          
           
             
               Rob.
               Bodius
            
             in
             Eph.
             5.25
             ,
             26
             pag.
             
             [
             
               Opus
               operatum
               (
               Papistarum
               )
               in
               alio
               gravissimo
               errore
               fundatum
               est
               ;
               quo
               nempe
               statuunt
               illi
               Baptizandos
               priusquā
               hoc
               signaculo
               obsignentur
               ,
               Christi
               membra
               non
               esse
               ,
            
             &c.
             p.
             756.757
             .
             [
             
               Et
               sicut
            
             Abrabamo
             
               jam
               per
               fidem
               justificato
               ,
               impressus
               est
               Des
               mandato
               novus
               ille
               circumcisionis
               Character
               ,
               non
               ad
               Justiti●m
               primitus
               illi
               conferendam
               ,
               sed
               ad
               eandem
               visibili
               illo
               signo
               obsignandam
               ;
               sic
               etiam
               in
               Christum
               credentibus
               adultis
               ,
               jámque
               per
               eam
               fidem
               coram
               Deo
               justificatis
               ,
               confertur
               ex
               Christi
               mandato
               Baptismi
               sigillum
               ;
               non
               ut
               per
               illud
               tum
               primùm
               Justitiam
               accipiant
               ,
               ut
               absurdè
               docent
               Adversarii
               ,
               sed
               ut
               illa
               fidei
               Justitia
               quâ
               jam
               in
               Christo
               doncti
               sunt
               ,
               hoc
               externo
               Baptismi
               sigillo
               eorum
               cordibus
               obsignetur
               .
            
             ]
             Et
             pag.
             760.
             col
             .
             2.
             
             [
             
               Supponit
               quod
               falsum
               est
               ,
               &
               à
               nobis
               constanter
               negatum
               &
               suprà
               refutatum
               ,
            
             viz.
             
               Baptismum
               esse
               solum
               nos
               Justificandi
               &
               Sanctificandi
               instrumentum
               ,
               nec
               ante
               mentes
               &
               conscientias
               nostras
               à
               peccatis
               ablui
               ,
               quàm
               externè
               baptizemur
               :
               Atque
               nos
               hucusque
               docuimus
               non
               primúm
               baptismo
               nos
               justificari
               &
               sanctificari
               ,
               sed
               hoc
               sigillo
               ,
               Remissionem
               peccatorum
               ,
               Christique
               Justitiam
               jam
               per
               sidem
               nobis
               imputatam
               ,
               ut
               &
               Sanctificationem
               nostrā●am
               per
               Spiritum
               sanctum
               in
               nobis
               inchoatā
               ,
               in
               cordibus
               credentiū
               obsignari
               .
            
          
           
             Et
             pag
             762.
             col
             .
             2.
             
             He
             expoundeth
             ,
             1
             Cor.
             7.14
             .
             
               sanctitatem
               esse
               [
               Jus
               illud
               quod
               habent
               ad
               Deifoedus
               gratuitum
               &
               bona
               spiritualia
               in
               Foederis
               promissione
               comprehensa
               ;
               nempe
               ,
               ut
               Ecclesiae
               membra
               censeantur
               ,
               &
               remissionem
               peccatorum
               &
               vitam
               aeternam
               in
               &
               per
               semen
               illud
               benedictū
               ,
               nempe
               Jesum
               Christum
               Mediatorem
               ,
               unà
               cum-Piis
               parentibus
               ,
               vel
               saltem
               eorum
               altero
               ,
               consequantur
               .
               Jus
               (
               inquam
               )
               quod
               ex
               gratuita
               Dei
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               dependet
               ,
               qui
               non
               tanùum
               cum
               ipsis
               parentibus
               sed
               &
               cum
               ipsorū
               semine
               ,
               foedus
               suum
               pacisci
               ,
               &
               bona
               in
               eo
               promissa
               usque
               ad
               fidelium
               parentū
               posteros
               extendere
               dignatus
               est
               ,
               ut
               norint
               se
               non
               sibi
               tantū
               credere
               ,
               &
               ad
               Deum
               converti
               ,
               sed
               &
               instrumēta
               esse
               divinitùs
               ordinata
               ,
               ad
               eandem
               Foederis
               Gratiā
               in
               liberos
               posteròsque
               suos
               derivandā
               ,
               donec
               ipsi
               in
               eam
               aetatem
               adoleverint
               quâ
               possint
               actu
               ad
               Deum
               toto
               corde
               converti
               ,
               Christum
               mediatorem
               vivâ
               veráque
               ,
               fide
               amplecti
               ,
               eáque
               ipsi
               praestare
               ,
               quae
               parentes
               &
               susceptores
               pro
               ipssis
               &
               eorum
               nomine
               sposponderunt
               .
               Nec
               tamen
               Dei
               gratiā
               erga
               infantes
               fidelium
               sic
               parentū
               fidei
               alligamus
               ,
               ut
               ullum
               liberae
               &
               arcanae
               ejus
               electioni
               praejudiciū
               faciamus
               ,
            
             &c.
             
               sed
               hoc
               tantum
               asserimus
               ,
               ex
               Dei
               voluntate
               
               nobis
               in
               foe●ere
               suo
               gratiose
               patefactâ
               ,
               nobis
               const●re
               ,
               i●fantibus
               ,
               ad
               hoc
               ut
               ad
               Baptismum
               admittantur
               ,
               &
               Ecclesiae
               Christi
               membra
               censcantur
               ,
               donec
               in
               annos
               maturiores
               adoleverint
               ,
               idem
               prorsus
               esse
               ac
               valere
               (
               ad
               nostrum
               judicium
               quod
               attinet
               )
               è
               Piis
               p●rentibus
               nosci
               ,
               vel
               natos
               esse
               ,
               quod
               adultis
               fideique
               capacibus
            
             fidem
             
               hanc
               proficeri
               .
               Nam
               sicut
               ex
               his
               ,
               Deus
               solus
               novit
               qui
               verâ
               &
               salutae●i
               in
               Christum
               praediti
               sunt
               side
               ,
               vel
               non
               sunt
               ,
               ac
               proinde
               quinam
               ad
               suam
               electionem
               pertineant
               ;
               nostrum
               tantùm
               est
               Charitatis
               judicium
               ,
               secundum
               quod
               eos
               omnes
               qui
               Christo
               fidem
               &
               obedientiam
               profitentur
               ,
               pro
               sidelibus
               &
               electis
               habere
               debemus
               nisi
               sese
               factis
               &
               reapse
               alios
               ostenderi●t
               :
               ita
               etiam
               ex
               illis
               novit
               D●minus
               solus
               quosuam
               elegerit
               ;
               nostrum
               autem
               est
               ex
               eâdem
               Charitatis
               regulâ
               eos
               omnes
               pro
               Dei
               foederatis
               &
               Christi
               membris
               habere
               ,
               quos
               videmus
               esse
               piorū
               &
               fidelium
               semen
               &
               sobolem
               ,
               sive
               baptismo
               fuerint
               obsignati
               ,
               sive
               ,
            
             &c.
             ]
             See
             more
             there
             .
          
           
             So
             that
             he
             takes
             it
             to
             be
             a
             profession
             of
             a
             saving
             faith
             that
             is
             necessary
             in
             the
             adult
             ,
             which
             must
             give
             us
             ground
             in
             the
             Judgement
             of
             Charity
             to
             judge
             them
             true
             believers
             and
             elect
             ;
             and
             that
             we
             suppose
             the
             like
             of
             their
             Infants
             in
             the
             same
             judgement
             :
             and
             therefore
             suppose
             them
             justified
             before
             we
             baptize
             them
             .
          
           
             Perkins
             ,
             
             Order
             of
             Causes
             of
             Salv
             ,
             pag.
             71.
             c.
             32.
             
             [
             
               A
               Sacrament
               is
               that
               whereby
               Christ
               and
               his
               saving
               Graces
               are
               by
               certain
               external
               rites
               signified
               exhibited
               ,
               and
               sealed
               to
               a
               Christian
               man.
            
             ]
             pag.
             72.
             
             
               The
               holy
               use
               of
               a
               Sacrament
               is
               ,
               when
               such
               as
               are
               truly
               converted
               do
               use
               those
               rites
               which
               God
               hath
               prescribed
               to
               the
               true
               ends
               of
               the
               Sacrament
               .
               Therefore
            
             1.
             
               the
               Reprobate
               ,
               though
               God
               offer
               the
               whole
               Sacrament
               to
               them
               ,
               yet
               they
               receive
               the
               signs
               alone
               without
               the
               things
               signified
               by
               the
               sign
               ;
               because
               the
               sign
               without
               the
               right
               use
               thereof
               is
               not
               a
               Sacrament
               to
               the
               receiver
               of
               it
               ,
            
             Rom.
             2.25.2
             .
             
               The
               Sacrament
               received
               before
               a
               mans
               conversion
               ,
               is
               afterward
               to
               the
               Penitent
               both
               ratified
               &
               becometh
               profitable
               :
               and
               that
               use
               of
               the
               Sacrament
               ,
               which
               before
               was
               utterly
               unlawful
               ,
               doth
               then
               become
               very
               lawful
            
             Leg
             p
             74.
             
             [
             
               The
               action
               of
               the
               party
               to
               be
               baptized
               is
               twofold
               :
               the
               first
               is
               .
               To
               offer
               himself
               to
               be
               baptized
               before
               the
               Minister
               ,
            
             &c.
             
             
               This
               signifieth
               that
               he
               doth
               consecrate
               himself
               to
               the
               Lord
               ,
               and
               th●t
               he
               utterly
               renounceth
               the
               Flesh
               ,
               the
               World
               ,
               and
               the
               Devil
               ,
            
             1
             Pet.
             3.21
             .
             ]
          
           
             And
             pag.
             73.
             
             
               Within
               the
               Covenant
               are
               all
               the
               seed
               of
            
             Abraham
             ,
             
               or
               the
               seed
               of
               the
               faithful
               .
               These
               are
               either
               of
               riper
               years
               ,
               or
               Infants
               .
               
               Those
               of
               riper
               years
               are
               all
               such
               as
               adjoyning
               themselves
               to
               the
               Visible
               Church
               ,
               do
               both
               testifie
               their
               Repentance
               of
               their
               sins
               ,
               and
               hold
               the
               foundation
               of
               Religion
               taught
               in
               the
               Church
               .
            
             ]
          
           
             
               Anton.
               Fayus
            
             in
             Rom
             4.11
             .
             pag.
             239.
             saith
             ,
             
             [
             
               Fides
               ergò
               praecedit
               Sacramenta
               ,
               quae
               absque
               side
               sunt
               tantùm
               inania
               signa
               ;
               &
               eandem
               sidem
               Sacramenta
               fov●nt
               &
               augent
               .
            
             ]
             And
             he
             fully
             shews
             that
             he
             speaks
             of
             Justifying
             Faith.
             
          
           
             Et
             in
             Rom
             6.3
             .
             pag.
             3●1
             [
             
               Baptismus
               non
               facit
               nos
               Christianos
               ,
               Filios
               Dei
               ,
               peccato
               mortuos
               ,
               sed
               tales
               nos
               esse
               indicat
               .
            
             ]
          
           
             Lud.
             de
             Dieu
             in
             Rom
             4.11
             .
             saith
             ,
             
             [
             Nisi
             Abrahami
             
               praeputio
               praeextitisset
               sides
               ,
               vanum
               fuisset
               signum
               Circumcisionis
               .
               Itaque
               vel
               eo
               quòd
               signum
               ei
               fuit
               datum
               ,
               colligitur
               jam
               ante
               habuisse
               fidem
               .
            
             ]
             Et
             in
             Hebr.
             6.
             pag.
             305.
             
             [
             
               Adde
               quòd
               ablutio
               Baptismi
               ,
               repurgatae
               à
               tenebris
               peccati
               ,
               adeòque
               illuminatae
               mentis
               sit
               indicium
               &
               obsignaculum
               ,
               ut
               reipsâ
               illuminationem
               profiteatur
               qui
               baptismum
               suscipit
               :
            
             ]
             that
             is
             ,
             such
             illumination
             as
             hath
             
               mentem
               à
               tenebris
               peccati
               repurgatam
            
             .
          
           
             
               Michaël
               Ragerus
            
             ,
             
             (
             though
             of
             that
             party
             that
             give
             too
             much
             to
             Sacraments
             )
             saith
             ,
             in
             Rom.
             4.11
             .
             pag.
             104.
             
             
               Obsignatio
               &
               confirmatio
               praesupponit
               gratiam
               ,
               vel
               collatam
               jam
               ,
               vel
               mediante
               sacramento
               conferendam
               :
               quibus
               verò
               gratia
               non
               confertur
               ,
               illis
               non
               obsignatur
               per
               sacramentum
               .
               Ità
               igitur
               gratia
               Regenerationis
               hypocritae
               adulto
               per
               baptismum
               neque
               confertur
               ,
               neque
               obsignatur
               .
            
             ]
             Et
             in
             Rom
             6.3
             .
             Vide
             plura
             .
          
           
             Hemmingius
             in
             Rom.
             4.11
             .
             putteth
             true
             faith
             into
             the
             Definition
             of
             a
             Sacrament
             ;
             
             [
             
               Sacramentum
               est
               visible
               signum
               mandatum
               &
               institutum
               à
               Deo
               ,
               quo
               ut
               Deus
               hominibus
               suam
               gratiam
               testatur
               &
               obsignat
               ;
               ità
               homines
               vicissim
               suam
               in
               Deum
               sidem
               profitentur
               ,
               càmque
               usu
               Sacramentorum
               confirmat
               .
            
             (
             The
             Context
             shews
             that
             its
             Justifying
             faith
             which
             he
             means
             )
             
               Hinc
               etiam
               apparet
               quis
               sit
               principalis
               finis
               Sacramentorum
               ,
               videlicet
               obsignare
               promissam
               gratiam
               ,
               quae
               fide
               accipitur
               &
               possidetur
               .
            
             ]
             Vide
             plura
             in
             Rom.
             6.3.4
             .
             ex
             Ambrosio
             ,
             pag.
             142.
             
          
           
             Yates
             Model
             of
             Divin
             .
             pag.
             330
             ,
             331.
             
             
             [
             
               Christ
               in
               the
               Sacrament
               profiteth
               not
               except
               he
               be
               eaten
               by
               faith
               .
               A
               Reprobate
               may
               receive
            
             bread
             ;
             
               but
               the
            
             sign
             ,
             seal
             ,
             and
             thing
             signified
             
               are
               none
               of
               his
               :
               for
               he
               hath
               no
               experience
               of
               this
               mysterie
               ,
               that
               wants
               the
               first
               part
               of
               Divinity
               ,
               without
               which
               the
               second
               cannot
               work
               .
               ]
               So
               Christ
               with
               all
               his
               benefits
               being
               received
               ,
               and
               the
               fruits
               thereof
               being
               truly
               received
               by
               
               faith
               is
               our
               happy
               communion
               with
               the
               body
               and
               blood
               of
               Christ
               :
               Otherwise
               we
               communicate
               no
               more
               with
               Christ
               in
               the
               Sacrament
               ,
               than
               we
               do
               with
               the
               bread
               and
               wine
               ,
               whilest
               they
               stand
               untouched
               upon
               the
               Communion
               Table
               .
            
             ]
          
           
             C●cceius
             in
             Sacr.
             Script
             .
             potent
             .
             pag.
             337.
             
             
             ]
             
               Quae
               est
               validitas
               Baptismi
               nisi
               haec
               ,
               quòd
               baptismus
               tum
               praedicatus
               tum
               collatus
               confirmat
               omni
               Credenti
               Remissionem
               peccatorum
               ?
               &
               est
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sive
               firmamentum
               Interrogationis
               &
               restipulationis
               bonae
               conscientiae
               ad
               Deum
               :
               &
               qui
               cum
               professione
               Nominis
               Patris
               ,
               Filis
               &
               Spiritus
               sancti
               ,
               &
               sine
               contemptu
               Sacramenti
               ad
               nos
               venit
               ,
               cum
               possimus
               securè
               ut
               fratrem
               &
               foederatum
               recipere
               ,
               &c.
               
               Qui
               baptizatur
               ,
               profitetur
               se
               Christi
               discipulum
               :
               qui
               credit
               à
               Christo
               didicit
               ;
               qui
               veritatem
               prositetur
               ,
               oftendit
               se
               à
               Christo
               didicisse
               &
               gratiae
               quae
               baptismo
               obsignatur
               ,
               participem
               factum
               esse
               .
               Quid
               igitur
               illi
               baptismus
               in
               nomine
               Christi
               susceptus
               testatur
               minù
               ,
               quàm
               omni
               Discipulo
               Christi
               ?
            
             [
             Vid
             rel
             .
          
           
             Et
             in
             Thesibus
             de
             Foedere
             ,
             Thes.
             454.
             [
             (
             
               sanctitas
               infantum
               )
               est
            
             ,
             4.
             
             
               Quòd
               qui
               illius
               seminis
               in
               infantia
               moriuntur
               ,
               Circumcisionis
               foedere
               initiati
               à
               parentibus
               foedus
               retinentibus
               ,
               non
               exscinduntur
               ex
               populis
               suis
               ,
               sed
               Regnum
               coelorum
               adipiscuntur
               ,
               sanctificati
               per
               spiritum
               promissionis
               sanctum
               .
            
             ]
             Et
             Thes.
             457.
             
             [
             
               Et
               in
               adultis
               quidem
               ad
               foedur
               accedentibus
               requirit
               professionem
               fidei
               in
               Christum
               ,
            
             Act
             8.36
             ,
             37.
             
               in
               infantibus
               nihil
               nisi
               genitum
               esse
               à
               parente
               saltem
               altero
               fidem
               professo
               ,
               (
               Eccl●siâ
               )
               in
               Charitate
               quae
               omnia
               sperat
               ,
               judicans
               ,
               &
               illos
               sincerè
               professos
               ,
               &
               hos
               jam
               verè
               sanctificatos
               .
            
             ]
             Thes.
             458.
             
             [
             
               Et
               quidem
               consilium
               Gratiae
               patescit
               in
               omnibus
               fidelium
               liberis
               ,
               qui
               in
               infantiae
               moriuntur
               ,
               de
               quibus
               certam
               consolationem
               habent
               parentes
               ,
               eos
               non
               exscindi
               .
               In
               iis
               verò
               qui
               adolescunt
               ,
               singulis
               consolationis
               conditio
               subintelligitur
               si
               manserint
               in
               Fide
               ,
               &
               Charitate
               ,
               &
               sanctificatione
               cum
               modestiâ
               ,
            
             1
             Tim.
             2.15
             .
             ]
             Thes.
             428.
             
             [
             
               Nam
               primo
               Deus
               baptismum
               dans
               considerandus
               venit
               ,
               ut
               is
               qui
               per
               ministrum
               stipuletur
               à
               nobis
               ,
               five
               nos
               interroget
               de
               veritate
               &
               sinceri●ate
               resipiscent●ae
               &
               sidei
               ejus
               quam
               supra
               explicavimus
               .
            
             Thes.
             426.
             (
             which
             is
             a
             special
             faith
             .
             )
             ]
             Et
             Thes.
             492
             ,
             493
             ,
             494.
             
             [
             
               Obsignatio
               Communionis
               praesupponit
               sidem
               exploratam
               communicantis
               ,
               ut
            
             Thes.
             209.
             
               quae
               sides
               se
               habet
               ad
               minimum
               ut
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               confugientis
               ,
            
             Heb.
             6.18
             .
             
               Inest
               igitur
               in
               oblatione
               Symboli
               stipulatio
               Fid●i
               quae
               &
               verbis
            
             (
             Hoc
             facite
             ad
             recordationem
             mei
             )
             
               innuitur
               .
               Quam
               stipulationem
               explicat
            
             Paulus
             ,
             1
             Cor.
             11.
             
             26
             ,
             27
             ,
             28
             ,
             29.
             
               additâ
               comminatione
               in
               eos
               qui
               indignè
               comedereni
               .
               Illis
               enim
               incumbit
               is
               reatus
               quem
               ,
            
             &c.
             Mal.
             1.14
             .
             &c.
             
               Et
               sic
               corporis
               &
               sanguinis
               Christi
               ,
               sive
               mortis
               Christi
               ,
               ut
               blasphemus
               ,
               persecutor
               &
               latro
               sit
               reus
               .
            
             499.
             
             
               Inest
               fidei
               stipulatio
               etiam
               per
               consequens
               in
               illis
               ,
            
             [
             Accipite
             ,
             edite
             ;
             Hoc
             est
             corpus
             meum
             ]
             —
             
               Comeditur
               autem
               —
               side
               qua
               unum
               cum
               ipso
               fimus
               .
            
             —
             494.
             
             
               Stipulatio
               fidei
               per
               fidei
               obedientiam
               ,
               attestanti
               post
               explorationem
               bonâ
               conscientiâ
               acceptata
               ,
               parit
               Jus
               accipiendi
               Sacramentum
               sacrae
               Co●nae
               ,
               &
               eo
               ritu
               judicandi
               restipulationem
               atque
               interrogationem
               Dei
               ut
               Patris
               nostri
               de
               communione
               filii
               ipsius
               .
               Ità
               Testamentum
               in
               vim
               &
               effectum
               Foederis
               transit
               .
            
          
           
             Dr.
             Prideaux
             Fascicul
             .
             Controvers
             .
             de
             Sacr.
             Quaest.
             1.
             p.
             278.
             
             
             [
             3.
             
             
               Nulli
               adulti
               ad
               Sacramenta
               sunt
               admittendi
               sine
               praeviâ
               Fidei
               professione
               pro
               captu
               &
               modulo
               ,
            
             Mat.
             28.19
             ,
             20.
             
             Marc.
             16.16
             .
             Acts
             2.
             
             &
             8.37
             .
             
               Ergò
               hoc
               non
               expectandum
               ex
               insequente
               Sacramentorum
               opere
               operato
               .
            
             ]
             It
             is
             unquestionable
             that
             he
             here
             speaks
             of
             saving
             Faith.
             1.
             
             By
             the
             Texts
             cited
             to
             prove
             it
             :
             2.
             
             Because
             else
             it
             had
             been
             nothing
             to
             the
             Question
             in
             hand
             ,
             which
             he
             was
             to
             conclude
             .
             And
             pag.
             279.
             speaking
             of
             Circumcision
             and
             other
             Sacraments
             of
             the
             Old
             Testament
             ,
             he
             saith
             to
             the
             Papists
             ,
             [
             
               Symbola
               fuêre
               Gratiae
               collatae
               ,
               non
               Causae
               conferentes
            
             ;
             ]
             which
             he
             repeats
             ,
             pag.
             280.
             
               sol
               .
               Q.
            
             3.
             
          
           
             Dr.
             Hammond
             in
             his
             Practical
             Catechism
             of
             Baptism
             ,
             
             pag.
             308
             ,
             309.
             and
             so
             on
             through
             divers
             pages
             ,
             is
             so
             full
             for
             the
             point
             ,
             that
             I
             refer
             you
             to
             the
             perusal
             .
          
           
             The
             Catechism
             appointed
             to
             be
             used
             in
             England
             ,
             
             was
             then
             accounted
             the
             doctrine
             of
             the
             Church
             of
             England
             ,
             and
             it
             speaks
             full
             to
             the
             point
             :
             [
             Quest.
             
               What
               is
               required
               of
               persons
               to
               be
               baptized
               ?
            
             Answ.
             
               Repentance
               ,
               whereby
               they
               forsake
               sin
               ;
               and
               Faith
               ,
               whereby
               they
               stedfastly
               believe
               the
               Promises
               of
               God
               made
               to
               them
               in
               that
               Sacrament
               .
            
             ]
             And
             this
             they
             say
             that
             
               Infants
               themselves
               perform
               by
               their
               sureties
            
             ;
             and
             therefore
             judge
             it
             necessary
             .
          
           
             Bullinger
             Decad.
             5.
             
             Serm.
             7.
             
             &
             8.
             is
             full
             upon
             the
             point
             ,
             
             and
             too
             long
             to
             be
             transcribed
             .
             He
             sums
             up
             his
             own
             doctrine
             ,
             fol.
             453.
             thus
             :
             [
             
               Veritas
               Catholica
               in
               Scripturis
               sanctis
               nobis
               tradita
               simpliciter
               pronunciat
               ,
               Omnes
               eos
               esse
               baptizandos
               quos
               Deus
               agnoscit
               pro
               suo
               populo
               ,
               particit
               ésque
               purgatior
               is
               vel
               sanctificationis
               ,
               remissionisve
               peccatorum
               judicat
               .
               Nam
               tota
               hác
               traltatione
               de
               Sacramentis
               
               ostendi
               &
               demonstro
               ,
               Baptismum
               esse
               signum
               populi
               Dei
               &
               Symbolum
               purgationis
               nostrae
               per
               Christum
               .
            
             ]
             —
             [
             
               Instituitur
               quidem
               disputatio
               acuta
               de
               eo
               ,
               quinam
               sint
               populus
               Dei
               &
               participes
               Remissionis
               peccatorum
               per
               Christum
               ?
               Dicimut
               populum
               Dei
               agnosci
               vel
               ex
               confessione
               hominum
               ,
               vel
               ex
               liberalis
               promissione
               Dei.
               Ex
               confessione
               quidem
               hominum
               .
               Nam
               cos
               pro
               filiis
               Dei
               agnoscimus
               ,
               qui
               jam
               adulti
               palûm
               profitentur
               ,
               Deum
               verum
               Deum
               esse
               suum
               ,
               &
               Jesum
               Christum
               Salvatorem
               esse
               suum
               .
               Caeterùm
               ea
               confessio
               vel
               verè
               ,
               vel
               ficte
               fit
               :
               Vere
               ,
               ut
            
             Petrus
             ,
             Eunuchus
             &c.
             
             
               Ficte
               verò
               ,
               ut
               cùm
            
             Simon
             Magus
             in
             Actis
             Apost
             .
             
               dicit
               se
               credere
               in
               Jesum
               Christum
               :
               sive
               verò
               verè
               ,
               sive
               sicte
               quis
               credat
               ,
               quando
               fidem
               in
               Christum
               palàm
               confitetur
               ,
               (
               animi
               penetrali●
               solus
               Deus
               inspicit
            
             &c.
             
               nostrûm
               non
               est
               rectè
               consitentem
               separare
               vel
               abjicere
               à
               populo
               Dei.
               Nam
            
             Philippus
             Simonem
             Magum
             
               non
               repulit
               ,
               sed
               pro
               fideli
               confitentem
               recepit
               ,
               &
               pro
               fideli
               baptizavit
               ;
               licet
               is
               re
               verâ
               &
               coram
               Deo
               esset
               hypocrita
               .
            
             ]
          
           
             Dr.
             
               Whitaker
               de
               Sacram.
            
             is
             so
             oft
             and
             plain
             for
             this
             ,
             
             that
             I
             need
             not
             stand
             to
             gather
             particular
             words
             .
             Mr.
             Gataker
             against
             Dr.
             Ward
             hath
             cited
             enough
             of
             them
             :
             As
             pag.
             75.
             
             [
             
               Requirit
               fidem
               ante
               baptismum
               in
               adultis
               ,
            
             Mar.
             16.16
             .
             
               unde
               constat
               fidem
               esse
               quae
               servat
               ,
               non
               baptismum
            
             ]
             But
             I
             will
             pass
             many
             more
             there
             cited
             .
          
           
             Mr.
             Gataker
             himself
             hath
             purposely
             opposed
             Dr.
             Ward
             in
             this
             point
             which
             Mr.
             Blake
             defendeth
             ,
             
             And
             pag.
             71.
             he
             saith
             ,
             [
             1.
             
             
               Ego
               quaenam
               sit
               fides
               illa
               ac
               poenitentia
               initialis
               non
               intelligo
               ,
               quâ
               praeditum
               ausit
               quis
               ad
               baptismum
               admittere
               ,
               quem
               tamen
               verâ
               vivàque
               fide
               in
               Mediatorem
               imbutum
               nondum
               credat
               .
            
             Philippus
             
               certe
               Aethiopi
               baptismum
               poscenti
               ,
               Si
               credis
               (
               inquit
               )
               ex
               toto
               corde
               ,
               licet
               :
               quasi
               non
               baptizaturus
               ,
               nisi
               id
               ille
               porfiteretur
               ,
               ipseque
               Charitatis
               saltem
               judicio
               ita
               credere
               ,
               credat
               .
            
             ]
             Read
             the
             rest
             .
             And
             pag.
             66.
             
             
               Ad
               hos
               sines
               (
               Sacrationem
               ,
               &
               Remissionem
               peccatorum
               )
               vel
               alterutrum
               horum
               ,
               consequendos
               ,
               Baptisma
               mihi
               minimè
               institutum
               videtur
               ,
               quum
               in
               institutione
               ipsa
               eis
               primariò
               administrandum
               ordinetur
               ,
               qui
               ex
               praedicatione
               Evangelii
               side
               in
               Christum
               imbuti
               ,
               &
               disciplinam
               Christianam
               jam
               amplexifuerunt
               .
            
             Mar.
             16.15
             ,
             16.
             
             Matth.
             28.18
             .
             
               At
               hi
               &
               sanati
               ex
               parte
               ,
               &
               reatu
               omni
               exoluti
               ,
               ad
               Baptismum
               suscipiendum
               accedebaent
               ,
               aut
               ejusmo
               ii
               saltem
               esse
               praesumebantur
               antequam
               ad
               Baptismum
               admitterentur
               .
               Quin
               &
            
             Johannis
             
               baptismae
               ejusdem
               fuisse
               efficaciae
               cum
               illo
               qui
               ab
               Apostolis
               ex
               Christi
               instituto
               administrabatur
               ,
               adversus
               Pontificios
               nostri
               omnes
               tuentur
               .
               
               At
               in
            
             Joannis
             
               Baptismo
               praevia
               exigebatur
               poenitentia
               quam
               peccatorum
               venia
               necessariò
               &
               inseparabiliter
               consequitur
               .
            
             ]
             See
             his
             Defens
             .
             of
             this
             against
             Dr.
             Ward
             's
             Answ.
             pag.
             67
             ,
             68.
             
             And
             as
             to
             the
             pretended
             different
             use
             to
             Infants
             ,
             pag.
             69.
             
             [
             1.
             
             
               Principali
               effecto
               ,
               imò
               principalibus
               effectis
               caruisse
               baptismum
               ,
               &c.
            
             2.
             
             
               Si
               quem
               in
               parvulis
               alium
               effectum
               statuere
               libuerit
               ,
               quàm
               in
               adultis
               obtineat
               ,
               id
               mirum
               valdè
               S.S.
               nusquam
               insinuâsse
               :
               nec
               de
               eo
               certi
               quicquam
               constare
               poterit
               ,
               quo
               fides
               nostra
               nitatur
               ,
               donec
               Verbulo
               sal●em
               Divino
               aliquo
               illud
               nobis
               innotescat
               .
            
             ]
          
           
             Steph.
             Tzegedinus
             
               Loc.
               Commun
               .
               de
               Sacram.
               Tab.
            
             2.
             saith
             ,
             
             [
             
               Sacramenta
               non
               conferre
               gratiam
               ;
               quia
               sancti
               priùs
               Justificati
               receptique
               in
               gratiam
               ,
               quàm
               initiati
               sint
               Sacramentis
               .
            
             ]
          
           
             
               Lamb.
               Danaeus
            
             Resp.
             ad
             Tom.
             2.
             
             Bellarm.
             de
             Sacram.
             pag.
             167.
             
             [
             Bellarminus
             
               putat
               absurdè
               hic
               oportuisse
               Baptismum
               praecedere
               Fidem
               ;
               non
               autem
               Fidem
               Baptismum
               .
               Promissio
               enim
               praecedit
               sigillum
               —
               ergo
               est
               mediatum
               &
               subsequent
               &
               fidem
               &
               verbum
               Sacramenti
               ,
               &
               utroque
               posterius
               .
            
             ]
             (
             He
             speaks
             of
             Justifying
             faith
             .
             )
             
               Leg.
               &
               pag.
            
             78.
             
             Many
             such
             passages
             he
             hath
             ,
             too
             long
             to
             be
             cited
             .
          
           
             Ravanellus
             Biblioth
             .
             de
             Baptism
             .
             pag.
             184.
             
             
             [
             
               In
               nomine
               ,
               vel
               in
               nomen
               Patris
               ,
               Filii
               ,
               &
               Spiritus
               sancti
               baptizari
               dicimur
               —
               quia
               per
               baptismum
               S.S.
               Trinitas
               nor
               in
               gratiam
               recipere
               testificatur
               ,
               &
               nos
               vicissim
               spondemus
               ac
               profitemur
               ei
               nos
               totos
               dicare
               &
               consecrare
            
             ]
             Et
             col
             .
             2.
             
             
               Adulti
               ad
               baptismum
               admittendi
               sunt
               ,
               modò
               fidem
               prositeantur
               ,
            
             Act.
             2.41
             .
             &
             8.12
             ,
             13
             ,
             37
             ,
             38.
             
             &
             9
             18
             ,
             6
             ,
             11
             ,
             17.
             
             &
             16
             ,
             15
             ,
             14
             ,
             33
             ,
             32.
             
               &
               peccata
               publicè
               confiteantur
               ,
               se
               agnoscentes
               ,
               ex
               gratuita
               remissione
               salutem
               consequi
               ,
            
             Mat.
             3.6
             Marc.
             1.5
             .
             ]
          
           
             Et
             de
             Sacram.
             pag.
             512.
             
             Col.
             2.
             
             [
             
               Terminus
               vel
               finis
               Sacramenti
               est
               vel
               Cui
               ,
               nempe
               ,
               soli
               foederati
               ;
               Inter
               foederatos
               autem
               Dei
               censentur
               omnes
               illi
               qui
               sunt
               in
               external
               Ecclesiae
               communione
               ,
               &
               prositentur
               se
               in
               Christum
               ,
               credere
               ;
               &
               vero
               cum
               inter
               hoc
               quidam
               possint
               esse
               hypocritae
               &
               impii
               ,
               ideo
               Sacramenta
               in
               Ecclesia
               communia
               sunt
            
             piis
             &
             impiis
             :
             
               Ita
               tamen
               ut
               impii
               pro
               Piis
               probabiliter
               habeantur
               .
            
             ]
             Thus
             commonly
             speak
             Protestants
             on
             this
             Subject
             .
          
           
             The
             Church
             of
             Scotland
             in
             their
             Heads
             of
             Church
             Policy
             ,
             
             recited
             by
             Spotswood
             in
             his
             History
             l.
             6.
             pag.
             289.
             thus
             begin
             ▪
             [
             1.
             
             
               The
               Church
               of
               God
               is
               sometime
               largely
               taken
               for
               all
               them
               that
               profess
               the
               Evangel
               of
               Jesus
               Christ
               ,
               and
               also
               it
               is
               a
               company
               not
               only
               of
               the
               Godly
               but
               also
               Hypocrites
               professing
               outwardly
               one
               true
               Religion
               .
            
             
             2.
             
             
               At
               other
               times
               it
               is
               taken
               for
               the
               Elect
               only
               and
               the
               Godly
               .
            
             ]
             So
             that
             here
             are
             none
             acknowledged
             Church-members
             ,
             but
             those
             only
             that
             are
             truly
             Godly
             and
             Elect
             ,
             or
             seem
             to
             be
             so
             ,
             and
             are
             Hypocrites
             if
             they
             be
             not
             so
             .
          
           
             The
             
               Helvetian
               Confession
            
             ,
             
             (
             as
             in
             the
             Harmony
             translated
             ,
             p.
             287.
             )
             of
             Bapt.
             faith
             ,
             ]
             
               To
               be
               baptized
               in
               the
               name
               of
               Christ
               ,
               is
               to
               be
               enrolled
               ,
               entered
               and
               received
               into
               the
               Covenant
               and
               Family
               ,
               and
               so
               into
               the
               Inheritance
               of
               the
               sons
               of
               God
               ,
               and
               called
               the
               sons
               of
               God
               ,
               and
               purged
               also
               from
               the
               filthiness
               of
               sins
               ,
               and
               to
               be
               indued
               with
               the
               manifold
               Grace
               of
               God
               ,
               for
               to
               lead
               a
               new
               and
               innocent
               life
               .
               —
               We
               therefore
               by
               being
               baptized
               ,
               do
               confess
               our
               faith
               ,
               and
               are
               bound
               to
               give
               unto
               God
               obedience
               ,
               mortification
               of
               the
               flesh
               ,
               and
               newness
               of
               life
               ;
               yea
               ,
               and
               we
               are
               listed
               souldiers
               for
               the
               warfare
               of
               Christ
               ;
               that
               all
               our
               life
               long
               we
               should
               fight
               against
               the
               World
               ,
               Satan
               ,
               and
               our
               own
               flesh
               .
            
             ]
             (
             And
             none
             but
             sound
             believers
             truly
             consent
             to
             this
             :
             and
             therefore
             none
             but
             Professors
             of
             sound
             belief
             do
             profess
             consent
             to
             it
             .
             )
          
           
             I
             shall
             pass
             over
             the
             Confessions
             of
             other
             Churches
             containing
             the
             same
             doctrine
             .
          
           
             The
             Professors
             of
             the
             Protestant
             University
             of
             Saumors
             in
             France
             ,
             
             in
             their
             excellent
             Thes.
             Vol.
             3.
             are
             full
             on
             the
             point
             .
             Pag.
             58.
             
             Thes.
             27.
             
             [
             
               Obsignat
               autem
               illam
               certè
               ,
               ut
               quia
               nos
               profitentur
               habere
               per
               fidem
               communionem
               cum
               Morte
               &
               Resurrectione
               Christi
               ,
               fructum
               utriusque
               ad
               nos
               pertinere
               testificetur
               .
               Fructus
               autem
               ille
               primùm
               in
               Justificatione
               situs
               est
               .
               At
               quemadmodum
               professio
               illa
               habet
               in
               se
               inclusam
               promissionem
               de
               per
               severantiâ
               in
               eâ
               fide
               ,
               sic
               obsignatio
               pariter
               habet
               stipul
               itionem
               quandam
               tacitam
               illius
               perseverantiae
               .
            
             ]
          
           
             Thes.
             29.
             pag.
             59.
             
             
               Sacramenta
               verò
               non
               conferuntur
               nisi
               it●
               qui
               vel
               fidem
               habent
               ,
               vel
               saltem
               eum
               prae
               se
               ferunt
               ,
               adeò
               ut
               nullis
               certis
               argumentis
               compertam
               esse
               p●ssit
               eam
               esse
               ementitam
               .
            
             ]
          
           
             Pag.
             50.
             
             Thes.
             7.
             
             [
             
               Est
               tamen
               inter
               ea
               notabile
               discrimen
               ,
               quod
               penè
               in
               omnium
               sensus
               incurrit
               ,
               scilicet
               ,
               ut
               jam
               alibi
               animadvertimus
               ,
               sacramenta
               quidem
               nemini
               tribuuntur
               ,
               nisi
               qui
               censeatur
               implevisse
               conditionem
               quam
               Deus
               ab
               hominibus
               foedere
               suo
               exigit
               ?
            
             (
             This
             is
             the
             doctrine
             that
             Mr.
             Blake
             will
             not
             be
             entreated
             to
             understand
             ;
             viz.
             that
             the
             very
             Covenanting
             on
             our
             parts
             ,
             is
             the
             first
             and
             great
             condition
             imposed
             and
             required
             in
             the
             Covenant
             or
             promise
             of
             God
             ;
             and
             so
             when
             we
             sincerely
             covenant
             ,
             we
             perform
             the
             condition
             of
             his
             Promise
             .
             Heart-covenanting
             is
             by
             consenting
             ,
             
             and
             Consent
             joyned
             to
             Assent
             is
             Justifing
             faith
             .
             )
             
               At
               Conditionis
               impletio
               dupliciter
               considera●ur
               ;
               nimirum
               ,
               vel
               in
               iis
               momentis
               quibus
               praestatur
               p●imùm
               ;
               vel
               in
               eo
               tempore
               quo
               conservatur
               &
               perseverat
               .
               Conditi
               nis
               autem
               Evangelicae
               ea
               natura
               est
               ,
               ut
               praestari
               nequeat
               quin
               illico
               introducat
               eum
               à
               quo
               praestatur
               in
               Christi
               cōmunionem
               &
               societatem
               Ecclesiae
               ,
               atque
               adeò
               quin
               ei
               acquirat
               adoptionem
               per
               quam
               numeratur
               in
               Dei
               filiis
               .
            
             Joan
             ,
             4.11
             .
             
               Cum
               vero
               conservatur
               atque
               persistit
               ,
               nihil
               aliud
               facit
               nisi
               quòd
               easdem
               illas
               praerogativas
               retinet
               ,
               ne
               iis
               excidamus
               .
               Baptismus
               autem
               in
               eum
               finem
               comparatus
               est
               ,
               ut
               ea
               omnia
               obsignet
               ,
               quatenus
               communicantur
               primùm
               .
               Coena
               verò
               —
               ut
               retineantur
               .
            
             ]
             Thes.
             ●
             .
             [
             
               Sunt
               enim
               duo
               certè
               genera
               hominum
               ,
               quae
               ad
               participationem
               foederis
               Evangelici
               à
               Deo
               admittuntur
               ;
               Adultorum
               scilicet
               &
               Infantium
               .
               At
               cuique
               istorum
               generum
               competit
               una
               tantummodo
               ratio
               introeundi
               in
               communionem
               foederis
               illius
               ,
               &
               omnium
               rerum
               quae
               ex
               foedere
               pendent
               .
               Adultis
               scilicet
               fides
               ,
               per
               quam
               Christi
               promissiones
               amplectuntur
               .
               Infantibus
               ,
               conditio
               nascendi
               ex
               parentibus
               fidelibus
               .
            
             Thes.
             11.
             pag.
             51.
             
             [
             
               Ad
               vitam
               spiritualem
               quod
               attinet
               ,
               adulti
               quidem
               non
               intrumittuntur
               in
               foederis
               Evangelici
               communionem
               sui
               nescii
               .
               Intromittuntur
               enim
               per
               fidem
               .
               Fides
               autem
               est
               actus
               quidam
               intellectûs
               ,
               tanto
               cum
               acriore
               sui
               sensu
               conjunctus
               ,
               quantò
               intellectus
               ipse
               facultas
               est
               praestantissima
               ,
               &
               cum
               acerrimo
               sensu
               praeditus
               .
            
             —
             ]
             Thes.
             12.
             
             
               Baptismus
               autem
               propriè
               in
               eum
               finem
               destinatus
               est
               ,
               ut
               vitam
               nobis
               esse
               indultam
               testificaretur
               .
            
             ]
             Thes.
             13.
             
             [
             
               Vno
               verbo
               ,
               Baptismo
               in
               nobis
               obsignatur
               Adoptio
               nostra
               .
            
             ]
             Thes.
             15.
             
             [
             
               Primarius
               ejus
               &
               magìs
               proprius
               usus
               in
               eo
               consistit
               ,
               ut
               ipsius
               peccati
               destructionem
               &
               abolitionem
               à
               Christo
               factam
               ,
               actu
               nobis
               communicari
               testetur
               .
            
             Pag.
             372.
             
             Thes.
             45.
             
             [
             
               Ideóque
               neque
               Sacramentum
               ,
               neque
               quodquam
               ejusmodi
               seu
               signum
               seu
               tessera
               seu
               pignus
               aut
               arrhabo
               ulli
               traditur
               ,
               nisi
               qui
               sese
               Verbo
               &
               Promissioni
               fidem
               habere
               profiteretur
            
             ]
             (
             which
             is
             their
             common
             description
             of
             saving
             Faith.
             )
          
           
             Pag.
             78.
             
             Thes
             37.
             
             [
             
               Nec
               vero
               minùs
               ex
               eo
               constat
               ,
               cur
               Infidelium
               liberi
               non
               baptizentur
               .
               Nam
               Evangelicum
               foedus
               quidem
               quatenus
               conditionatum
               est
               ,
               ad
               omnes
               omnino
               homines
               spectat
               :
               est
               enim
               Christus
               omnium
               Redemptor
               ,
               modò
               credant
               .
               At
               quatenus
               absolutum
               est
               ,
               pertinet
               ad
               solos
               actu
               fideles
               ;
               est
               enim
               eorum
               Christus
               Redemptor
               tantùm
               ,
               quia
               soli
               credidere
               .
               Quod
               enim
               foedus
               conditionatum
               appellatur
               ,
               propterea
               quod
               ex
               praestatione
               Conditionis
               ejus
               executio
               pendet
               ,
               
               id
               praestitâ
               conditione
               evadit
               absolutum
               .
               Jam
               verò
               quamdius
               foedus
               conditionatum
               est
               ,
               promissiones
               quae
               foedere
               continentur
               ,
               non
               pertinent
               actu
               ad
               eos
               qui
               Conditionem
               non
               praestiterunt
               .
               Ideo
               eos
               aliter
               non
               alloquintur
               ,
               quam
               dicendo
               ,
            
             [
             
               Si
               credideris
               ,
               salvus
               eris
               :
               si
               non
               credideris
               ,
               manet
               ira
               Dei
               super
               te
               :
               ]
               Quoniam
               igitur
               Baptismus
               institutus
               est
               tantùm
               atque
               comparatus
               obsignandis
               Dei
               promissionibus
               in
               iis
               ad
               quos
               pertinent
               ,
               nemo
               ex
               infidelibus
               baptizatur
               ,
               qui
               non
               profiteatur
               sese
               actu
               credere
               &
               infidelitatem
               deposuisse
               .
            
             ]
             —
             Et
             pag.
             79.
             
             Thes.
             40.
             
             [
             
               Quemadmodum
               enim
               qui
               credit
               actu
               ,
               jure
               baptizatur
               &
               postquam
               baptizatus
               est
               ,
               jus
               habet
               indubitatum
               ad
               salutem
               ,
            
             Marc.
             16.16
             .
             
               sic
               etiam
               qui
               nascitur
               ex
               parentibus
               fidelibus
               itidem
               ,
               jure
               baptismo
               tingitur
               ,
               &
               postquam
               ,
            
             &c.
             ]
             Thes.
             38.
             
             [
             
               Si
               deficiant
               illi
               ab
               Ecclesiâ
               ,
               aut
               vero
               ex
               eà
               ,
               ob
               vitam
               turpiter
               actam
               ,
               aut
               puritatem
               Religionis
               ejuratam
               ,
               atque
               adeo
               in
               eo
               malo
               pertinaciam
               invictam
               ,
               ejiciantur
               ;
               tum
               quia
               non
               censentur
               ampliùs
               esse
               fideles
               ,
               non
               potest
               quin
               eorum
               liberi
               eâ
               praerogativâ
               excidant
               .
            
             ]
          
           
             
               Pet.
               Molinaeus
            
             of
             Tradition
             (
             translat
             .
             Engl.
             )
             pag.
             62.
             saith
             ,
             
             [
             
               It
               is
               essential
               to
               the
               Sacrament
               to
               be
               taken
               for
               the
               Remission
               of
               sins
               ,
               as
               it
               was
               first
               instituted
               by
               the
               Lord
               )
            
          
           
             Mr.
             Crook
             in
             his
             Guide
             to
             Godliness
             ,
             
             §
             14
             ,
             15.
             
             Page
             54.
             and
             in
             his
             Direct
             .
             to
             Happiness
             ,
             Sect.
             14
             ,
             15.
             pag.
             13
             ,
             14.
             shews
             himself
             of
             the
             same
             mind
             .
          
           
             Mr.
             Liford
             of
             Admission
             to
             Sacr.
             saith
             ,
             
             pag.
             30.
             that
             ,
             [
             
               All
               carnal
               persons
               ,
               that
               are
               conscious
               to
               themselves
               of
               living
               in
               any
               known
               sin
               ,
               ought
               to
               keep
               themselves
               back
               from
               the
               partaking
               of
               the
               Sacrament
               :
               and
               all
               that
               have
               not
               broken
               their
               league
               with
               their
               lusts
               ,
               nor
               yet
               fully
               resolved
               to
               part
               with
               their
               darling
               sins
               ,
               such
               persons
               are
               in
               the
               gall
               of
               bitterness
               and
               bond
               of
               iniquity
               :
               they
               have
               no
               part
               nor
               lot
               in
               this
               matter
               ,
               because
               their
               heart
               is
               not
               right
               in
               the
               sight
               of
               God
               :
               they
               only
               cover
               iniquity
               with
               an
               outside
               holy
               profession
               .
            
             [
             And
             p.
             33.
             ]
             
               All
               that
               profess
               Repentance
               towards
               God
               ,
               and
               Faith
               towards
               our
               Lord
               Jesus
               Christ
               ,
               (
               should
               be
               admitted
               .
               )
               All
               that
               having
               been
               baptized
               ,
               and
               are
               able
               to
               examine
               themselves
               ,
               and
               discern
               the
               Lords
               Body
               ,
               cannot
               be
               charged
               to
               live
               scandalously
               in
               any
               sin
               contrary
               to
               their
               profession
               ;
               without
               giving
               further
               proof
               of
               real
               sanctification
            
             ]
             &
             p.
             43.
             
             The
             profession
             that
             he
             requires
             is
             ,
             [
             
               That
               men
               must
               repent
               &
               lead
               new
               lives
               ,
               and
               that
               themselves
               do
               so
               ,
               and
               intend
               to
               do
               so
               .
            
             So
             others
             commonly
             .
          
           
             Three
             of
             the
             most
             learned
             Godly
             Divines
             of
             Scotland
             ,
             
             I
             have
             
             in
             the
             following
             Disputations
             cited
             .
             The
             58.
             
             Mr.
             Galespie
             ,
             whose
             twenty
             Arguments
             Mr.
             Blake
             attempts
             a
             Confutation
             of
             ,
             and
             I
             have
             before
             vindicated
             them
             .
          
           
             The
             59.
             
             Mr.
             Rutherford
             ,
             whose
             words
             I
             have
             after
             cited
             at
             large
             .
          
           
             The
             60.
             
             Mr.
             
               James
               Wood
            
             Professor
             at
             Aberdene
             ,
             who
             declareth
             himself
             agreed
             with
             me
             in
             the
             Qualification
             necessary
             to
             Baptism
             ,
             as
             I
             have
             afterwards
             cited
             his
             words
             .
          
           
             Any
             one
             that
             would
             have
             more
             ,
             may
             peruse
             our
             English
             Divines
             that
             purposely
             write
             of
             Preparation
             to
             the
             Lords
             Supper
             ,
             such
             as
             
               Bradshaw
               ,
               Hildersham
               ,
               Pemble
               ,
               Dike
               ,
               Bolton
               ,
            
             and
             abundance
             more
             ;
             and
             they
             shall
             soon
             see
             that
             it
             is
             true
             Repentance
             and
             Faith
             that
             they
             require
             as
             necessary
             to
             a
             lawful
             Receiving
             ,
             and
             the
             Profession
             of
             these
             to
             our
             Lawful
             Administring
             .
          
           
             But
             I
             will
             weary
             the
             Reader
             no
             longer
             with
             Citations
             ;
             but
             only
             shall
             add
             a
             few
             words
             of
             Mr.
             Blak●
             himself
             ,
             and
             leave
             you
             to
             find
             out
             the
             sense
             .
          
           
             Mr.
             Blake
             of
             Sacraments
             ,
             pag.
             124.
             [
             
               So
               that
               I
               conceit
               no
               Promise
               of
               these
               Ordinances
               made
               to
               such
               a
               Faith
               ,
               but
               an
               actual
               investiture
               of
               every
               such
               believer
               in
               them
               .
            
             ]
             And
             if
             no
             Promise
             ,
             then
             no
             Right
             to
             them
             by
             Pr●mise
             ,
             or
             any
             Moral
             Grant.
             And
             if
             only
             actual
             investiture
             ,
             they
             can
             make
             no
             just
             claim
             to
             that
             investiture
             before
             hand
             ;
             for
             the
             actual
             investiture
             being
             not
             yet
             existent
             ,
             can
             give
             no
             right
             to
             it self
             :
             nor
             doth
             that
             investiture
             justifie
             the
             seeking
             ,
             or
             demanding
             ,
             or
             possessing
             of
             it
             :
             for
             all
             possession
             is
             not
             lawful
             .
          
           
             Pag.
             147.
             
             [
             
               Seeing
               Mr.
               Baxter
               calls
               upon
               me
               to
               declare
               my self
               further
               in
               this
               thing
               ,
               I
               do
               believe
               and
               profess
               to
               hold
               ,
               that
               he
               that
               upon
               hearing
               the
               Gospel
               preacht
               ,
               and
               the
               truth
               of
               it
               published
               and
               opened
               ,
               shall
               
                 professedly
                 abjure
                 all
                 other
                 opposite
                 wayes
                 whatsoever
                 ,
                 and
                 choose
                 the
                 Christian
                 way
                 for
                 salvation
                 ,
                 promising
                 to
                 follow
                 the
                 Rules
                 of
                 it
                 ,
              
               is
               to
               be
               baptized
               ,
               and
               his
               seed
               .
               ]
            
          
           
             Pag.
             157.
             
             
               How
               comes
               I
               pray
               you
               that
            
             future
             in
             ?
             
               
                 In
                 obligationibus
                 ubi
                 nullus
                 certus
                 statuitur
                 dies
                 ,
                 quovis
                 die
                 debetur
                 .
                 There
                 is
                 no
                 day
                 overtaken
                 ,
                 but
                 the
                 Engagement
                 is
                 ,
                 for
                 present
                 .
              
               And
               he
               that
               professeth
               to
               consent
               to
               be
               a
               true
               believer
               at
               present
               ,
               or
               the
               next
               minute
               ,
               doth
               in
               sense
               profess
               himself
               a
               true
               believer
               at
               present
               .
               Pag.
               147.
               
               [
               "
               His
               two
               first
               Arguments
               ,
               drawn
               from
               Authority
               ,
               the
               first
               of
               the
               Assembly
               of
               Divines
               ,
               and
               others
               of
               a
               number
               of
               Fathers
               ,
               
               are
               brought
               to
               prove
               that
               the
               
                 Profession
                 of
                 a
                 justifying
                 Faith
                 is
                 required
                 to
                 Baptism
                 :
              
               And
               what
               is
               that
               to
               me
               who
               never
               denyed
               it
               ,
               but
               in
               plain
               words
               have
               often
               affirmed
               it
               ?
               It
               is
               sufficiently
               implyed
               where
               I
               require
               a
               Dogmatical
               faith
               to
               Baptism
               .
            
          
           
             Pag.
             122.
             
             [
             
               That
               therefore
               which
               he
               calls
               the
               great
               Question
               between
               him
               and
               me
               ,
               is
               no
               Question
               at
               all
               .
               It
               were
               madness
               to
               affirm
               that
               which
               with
               these
               limits
               be
               thus
               denyes
               .
            
             ]
             And
             I
             have
             no
             mind
             to
             accuse
             Mr.
             Blake
             of
             madness
             .
             Seeing
             therefore
             he
             must
             either
             be
             of
             my
             mind
             ,
             or
             be
             mad
             ,
             I
             will
             make
             no
             doubt
             to
             think
             that
             he
             is
             of
             my
             mind
             in
             that
             :
             and
             that
             his
             insinuating
             and
             oft
             affirming
             that
             I
             deny
             the
             thing
             there
             in
             question
             ,
             simply
             or
             without
             
               those
               limits
            
             ,
             proceedeth
             from
             that
             great
             injustice
             which
             temerity
             oft
             causeth
             in
             passionate
             men
             .
          
           
             Pag.
             389
             [
             1.
             
             
               In
               this
               case
               where
               the
               soul
               answers
               not
               to
               Sacramental
               Engagements
               ,
               Sacraments
               are
               but
               as
               outward
               shadows
               ,
               and
               bare
               empty
               signs
               ,
               and
               set
               out
               by
               the
               Spirit
               of
               God
               in
               Scripture
               with
               all
               their
               rites
               and
               Ceremonies
               (
               as
               other
               Ordinances
               of
               like
               nature
               )
               in
               the
               most
               low
               ,
               despicable
               and
               undervaluing
               words
               that
               is
               possible
               .
               Baptism
               in
               the
               letter
               is
               no
               better
               with
               the
               Apostle
               than
               putting
               away
               the
               filth
               of
               the
               flesh
               ;
               the
               clensing
               of
               the
               hands
               ,
               the
               feet
               ,
               or
               face
               ,
               from
               dirt
               or
               filth
               ,
               is
               the
               same
               with
               it
               :
               The
               Pharises
               washing
               of
               hands
               ,
               yea
               their
               washing
               of
               Cups
               ,
               Platters
               ,
               (
               as
               low
               as
               it
               is
               laid
               by
               our
               Saviour
               )
               was
               as
               efficacious
               and
               as
               acceptable
               .
               Circumcision
               also
               when
               it
               led
               not
               to
               ,
               but
               from
               Christ
               ,
               is
               called
               by
               the
               Apostle
               by
               the
               name
               of
               Concision
               ,
            
             Phil.
             3.2
             .
             
               Any
               gash
               made
               in
               the
               flesh
               ,
               or
               rent
               in
               the
               garment
               ,
               as
               well
               pleaseth
               .
            
             ]
          
           
             Pag.
             390.
             
             [
             
               Sacraments
               in
               this
               case
               are
               only
               aggravations
               of
               sin
               ,
               and
               heightning
               of
               judgements
               .
               In
               case
               of
               Vncircumcision
               in
               time
               of
               the
               Law
               ,
               and
               Non-baptism
               in
               these
               times
               ,
               sins
               were
               no
               more
               than
               transgressions
               of
               the
               Law
               ,
               but
               now
               they
               are
               breaches
               of
               Covenant
               .
               Then
               they
               would
               have
               been
               meerly
               rebellion
               against
               Soveraignty
               ,
               but
               now
               they
               are
               Apostacy
               and
               Treachery
               .
            
             —
             ]
          
           
             [
             4.
             
             
               When
               Conscience
               answers
               not
               to
               Sacramental
               Engagements
               ,
               in
               participation
               of
               Sacraments
               ,
               men
               subscribe
               to
               the
               equity
               of
               their
               own
               condemnation
               ,
               and
               give
               assent
               to
               the
               sentence
               of
               death
               pronounced
               against
               them
               .
            
             ]
             Read
             also
             his
             sect
             .
             6.
             throughout
             ,
             shewing
             how
             many
             sorts
             of
             men
             do
             forfeit
             their
             Covenant
             ,
             and
             the
             mercies
             of
             it
             :
             And
             he
             concludes
             of
             them
             all
             [
             Pag.
             404.
             
             
               These
               are
               the
               men
               
               which
               Table
               ,
               subscribe
               the
               equity
               of
               their
               own
               condemnation
               ,
               and
               justifie
               the
               sentence
               of
               death
               pronounced
               against
               themselves
               .
            
             ]
          
           
             These
             and
             many
             the
             like
             passages
             of
             Mr.
             Blake's
             do
             seem
             to
             me
             to
             militate
             against
             his
             own
             opinions
             (
             some
             of
             the
             former
             Directly
             ,
             and
             the
             later
             Consequentially
             .
             )
             Yet
             do
             I
             not
             charge
             him
             with
             Self-contradiction
             ;
             for
             its
             like
             he
             understandeth
             himself
             better
             than
             I
             do
             .
             But
             even
             from
             these
             last
             me
             thinks
             I
             have
             sufficient
             reason
             to
             demand
             ,
             1.
             
             Whether
             it
             be
             not
             a
             mans
             duty
             to
             forbear
             Baptism
             or
             the
             Lords
             supper
             ,
             while
             he
             gets
             a
             fitter
             capacity
             ,
             rather
             than
             
               by
               the
               claim
               of
               them
            
             to
             subscribe
             his
             own
             condemnation
             ?
             or
             whether
             the
             necessary
             order
             of
             his
             duty
             be
             not
             first
             to
             believe
             and
             repent
             ,
             and
             then
             to
             claim
             these
             ordinances
             ?
             2.
             
             Whether
             it
             be
             worth
             the
             while
             to
             write
             or
             preach
             to
             perswade
             men
             to
             offer
             such
             a
             service
             to
             God
             as
             doth
             but
             condemn
             themselves
             ?
             and
             is
             no
             more
             acceptable
             to
             God
             than
             the
             Pharises
             washing
             cups
             ,
             or
             than
             the
             cutting
             of
             their
             flesh
             ,
             or
             the
             rent
             in
             the
             garment
             ?
             3.
             
             Seeing
             that
             saving
             faith
             is
             of
             another
             moral
             species
             than
             all
             other
             faith
             ,
             and
             cannot
             be
             had
             without
             a
             supernatural
             work
             of
             the
             spirit
             ,
             even
             a
             new
             creation
             ;
             Qu.
             Whether
             it
             be
             not
             cruelty
             in
             me
             to
             comply
             with
             that
             mans
             desires
             that
             would
             have
             Baptism
             or
             the
             Lords
             Supper
             ,
             without
             making
             a
             profession
             of
             saving
             faith
             ,
             or
             giving
             any
             sign
             of
             it
             himself
             ,
             and
             would
             engage
             himself
             to
             believe
             savingly
             the
             next
             minute
             ,
             though
             he
             do
             not
             now
             ,
             when
             I
             know
             before
             hand
             that
             he
             is
             most
             likely
             within
             one
             minute
             to
             break
             that
             engagement
             ;
             and
             so
             within
             a
             minute
             ,
             even
             before
             he
             stir
             out
             of
             the
             room
             to
             become
             a
             perjured
             or
             treacherous
             man
             ,
             that
             hath
             plunged
             himself
             into
             deeper
             misery
             ,
             and
             subscribed
             to
             the
             justness
             of
             his
             condemnation
             ?
             Were
             it
             not
             more
             wisdom
             and
             mercy
             to
             stay
             (
             as
             was
             aforesaid
             )
             one
             hour
             longer
             ,
             or
             a
             day
             ,
             and
             try
             whether
             he
             will
             believe
             savingly
             before
             hand
             ,
             rather
             than
             engage
             him
             to
             do
             it
             the
             next
             hour
             ,
             who
             doth
             not
             so
             much
             as
             pretend
             to
             any
             Ability
             to
             perform
             his
             own
             promise
             ,
             nor
             can
             shew
             any
             promise
             from
             God
             that
             he
             will
             give
             him
             that
             Ability
             ;
             either
             Absolute
             ,
             or
             Conditional
             .
          
           
             And
             thus
             I
             sh●uld
             have
             distmist
             Mr.
             Blake
             and
             his
             dispute
             ,
             but
             that
             having
             toucht
             on
             this
             last
             testimony
             ,
             it
             mindeth
             me
             
             to
             clear
             my self
             from
             some
             imputations
             of
             self-contradiction
             which
             Mr.
             Blake
             chargeth
             upon
             me
             ;
             And
             I
             shall
             briefly
             try
             whether
             ever
             I
             pleaded
             his
             cause
             ,
             or
             have
             put
             my
             weapons
             into
             his
             hand
             to
             defend
             it
             with
             .
          
           
             Mr.
             Blakes
             Charge
             of
             self-contradiction
             examined
             ,
             and
             found
             groundless
             and
             abusive
             .
          
           
             The
             first
             pretended
             Self-contradiction
             which
             I
             observe
             (
             by
             intimation
             at
             least
             )
             charged
             on
             me
             by
             Mr.
             Blake
             ,
             is
             pag.
             114.
             
             My
             words
             first
             cited
             defend
             a
             Conditional
             Covenant
             made
             to
             the
             non-Elect
             ;
             and
             I
             say
             that
             this
             may
             be
             said
             to
             be
             sealed
             to
             some
             of
             them
             ;
             that
             is
             ,
             those
             that
             hypocritically
             professing
             true
             fath
             ,
             claim
             and
             receive
             the
             Sacrament
             .
          
           
             Well!
             And
             what
             have
             I
             said
             against
             this
             ?
             Why
             this
             ,
             [
             If
             men
             be
             taught
             once
             that
             it
             is
             a
             faith
             short
             of
             justifying
             and
             saving
             faith
             ,
             which
             admitteth
             men
             to
             baptism
             ,
             as
             having
             true
             right
             
               in
               foro
               Dei
            
             ,
             it
             will
             make
             foul
             work
             in
             the
             Church
             .
             ]
             But
             where
             the
             contradictions
             ?
             Or
             what
             was
             it
             ,
             I
             wonder
             ,
             that
             occasioned
             the
             jealousie
             of
             it
             ?
             He
             that
             cannot
             ,
             or
             is
             resolved
             he
             will
             not
             see
             any
             difference
             ,
             1.
             between
             a
             Reprobates
             claiming
             that
             which
             he
             hath
             no
             proper
             right
             to
             claim
             ,
             and
             a
             mans
             claiming
             that
             which
             he
             hath
             right
             to
             claim
             :
             2.
             and
             between
             sealing
             to
             a
             meer
             conditional
             promise
             ,
             where
             the
             condition
             is
             not
             performed
             ,
             (
             and
             sealing
             to
             a
             conditional
             promise
             ,
             where
             the
             condition
             is
             performed
             or
             professed
             so
             to
             be
             )
             as
             that
             there
             is
             an
             actual
             or
             absolute
             obligation
             on
             the
             Promiser
             .
             3.
             and
             between
             that
             sealing
             which
             is
             the
             end
             of
             the
             Sacrament
             ,
             and
             that
             sealing
             which
             is
             notoriously
             deficient
             through
             the
             incapacity
             of
             the
             subject
             ;
             contrary
             to
             the
             appointed
             end
             and
             use
             of
             that
             Ordinance
             :
             4.
             
             And
             between
             the
             profession
             of
             a
             saving
             faith
             ,
             and
             the
             profession
             of
             another
             kind
             of
             faith
             :
             I
             say
             he
             that
             can
             or
             will
             see
             no
             difference
             between
             these
             ,
             no
             nor
             any
             two
             of
             these
             ,
             let
             him
             account
             me
             and
             call
             me
             a
             self-contradicter
             ,
             and
             spare
             not
             ;
             And
             I
             shall
             answer
             him
             when
             I
             have
             nothing
             else
             to
             do
             .
          
           
             Another
             Confutation
             that
             I
             am
             supposed
             to
             give
             my self
             ,
             is
             cited
             by
             him
             .
             p.
             148.
             thus
             [
             No
             Minister
             can
             groundedly
             administer
             
             the
             Sacraments
             to
             any
             man
             but
             himself
             ,
             because
             he
             can
             be
             certain
             of
             no
             mans
             justification
             ,
             being
             not
             certain
             of
             the
             sincerity
             of
             their
             faith
             .
             And
             if
             he
             should
             adventure
             upon
             probabilities
             or
             charitable
             conjectures
             ,
             then
             should
             he
             be
             guilty
             of
             profaning
             the
             Ordinance
             ,
             and
             every
             time
             he
             mistaketh
             ,
             he
             should
             set
             the
             Seal
             of
             God
             to
             a
             lye
             .
             ]
             I
             confess
             there
             is
             nothing
             of
             mine
             that
             can
             be
             so
             plausibly
             objected
             to
             me
             as
             a
             Contradiction
             to
             the
             present
             assertion
             ,
             as
             these
             last
             words
             :
             but
             yet
             there
             is
             no
             just
             ground
             for
             that
             objection
             ,
             if
             I
             be
             rightly
             understood
             .
             These
             words
             are
             plainly
             bent
             against
             their
             opinion
             that
             make
             Election
             or
             saving
             Grace
             to
             be
             the
             Title
             to
             Sacraments
             which
             the
             Church
             must
             judge
             of
             ,
             and
             that
             not
             by
             the
             Profession
             of
             the
             Claimer
             ,
             but
             as
             distrusting
             his
             word
             upon
             other
             evidences
             of
             Grace
             ,
             as
             discoveries
             of
             the
             time
             and
             manner
             of
             Conversion
             ,
             or
             the
             practise
             of
             those
             Duties
             wherein
             a
             stricter
             profession
             is
             manifested
             ,
             or
             the
             like
             .
             The
             men
             that
             I
             oppose
             hold
             these
             Assertions
             .
             1.
             
             We
             must
             give
             the
             Sacrament
             to
             none
             but
             the
             godly
             in
             sincerity
             .
             2.
             
             We
             must
             not
             believe
             a
             mans
             Verbal
             Profession
             ,
             though
             not
             contradicted
             .
             3.
             
             But
             we
             must
             require
             the
             visible
             proofs
             of
             his
             godliness
             .
             4.
             
             At
             least
             such
             as
             make
             it
             probable
             to
             us
             that
             he
             is
             godly
             .
             To
             these
             men
             I
             answer
             ,
             1.
             
             That
             it
             is
             false
             that
             we
             must
             give
             the
             Sacraments
             to
             none
             but
             the
             truly
             godly
             :
             though
             its
             true
             that
             none
             else
             should
             require
             them
             .
             2.
             
             That
             we
             must
             give
             them
             to
             those
             that
             profess
             saving
             faith
             ,
             though
             they
             have
             it
             not
             :
             For
             it
             is
             the
             Foundation
             of
             all
             humane
             Converse
             that
             we
             give
             credit
             to
             mens
             words
             ,
             when
             we
             have
             no
             just
             cause
             to
             dis-credit
             them
             ,
             especially
             in
             matters
             out
             of
             our
             reach
             and
             within
             theirs
             ,
             such
             as
             are
             the
             secrets
             of
             their
             own
             hearts
             :
             We
             must
             therefore
             take
             their
             Profession
             ,
             unless
             it
             be
             contradicted
             by
             such
             palpable
             Evidences
             as
             Nullifieth
             it
             or
             maketh
             it
             invalid
             .
             3.
             
             That
             we
             have
             no
             other
             grounds
             to
             proceed
             on
             but
             this
             :
             and
             that
             on
             their
             grounds
             ,
             they
             must
             profane
             Gods
             Ordinance
             every
             time
             they
             mistake
             in
             the
             judgement
             of
             Charity
             ,
             and
             apply
             it
             to
             ungodly
             men
             :
             But
             not
             so
             on
             ours
             ,
             who
             must
             apply
             it
             to
             Professors
             .
             And
             therefore
             they
             have
             no
             warrant
             to
             make
             any
             further
             scrutiny
             into
             the
             sincerity
             of
             a
             mans
             grace
             ,
             as
             
               sine
               qua
               non
            
             to
             their
             administration
             of
             the
             Sacrament
             ;
             seeing
             that
             a
             Verbal
             
             profession
             not
             evidently
             contradicted
             and
             invalidated
             by
             words
             or
             life
             ,
             is
             the
             means
             of
             discovery
             by
             which
             we
             must
             be
             satisfied
             .
             But
             yet
             I
             never
             dreamed
             that
             we
             must
             not
             require
             profession
             it self
             of
             saving
             faith
             ,
             and
             that
             as
             a
             probable
             sign
             of
             the
             thing
             professed
             ,
             but
             that
             we
             must
             look
             after
             another
             kind
             of
             faith
             .
          
           
             And
             if
             Mr.
             Blake
             will
             not
             take
             up
             with
             bare
             profession
             of
             his
             dogmatical
             faith
             ,
             he
             will
             oft
             profane
             the
             Ordinance
             too
             .
             For
             he
             knoweth
             not
             when
             it
             is
             in
             sincerity
             in
             any
             man.
             And
             we
             know
             by
             their
             Ignorance
             that
             multitudes
             are
             without
             it
             .
          
           
             †
             He
             addeth
             my
             Confession
             ,
             [
             
               That
               the
               Ignorance
               of
               this
               point
               hindered
               me
               long
               from
               administring
               the
               Lords
               Supper
               .
            
             ]
             But
             he
             tels
             not
             what
             point
             it
             was
             .
             Not
             that
             the
             ungodly
             might
             lawfully
             and
             rightfully
             claim
             it
             ;
             nor
             that
             I
             might
             lawfully
             give
             it
             to
             the
             professedly
             ungodly
             ,
             or
             to
             any
             that
             profess
             not
             saving
             faith
             ;
             it
             was
             no
             such
             point
             .
             But
             that
             the
             Sacrament
             sealed
             not
             as
             from
             God
             ,
             that
             [
             
               This
               or
               that
               man
               is
               a
               Believer
            
             ]
             or
             [
             
               that
               he
               is
               actually
               pardoned
            
             ]
             but
             only
             sealeth
             the
             conditional
             promise
             with
             such
             application
             to
             the
             person
             as
             is
             first
             to
             be
             made
             by
             his
             own
             Receiving
             ;
             and
             therefore
             if
             there
             be
             an
             error
             and
             falshood
             ,
             it
             is
             committed
             only
             by
             himself
             ,
             and
             the
             Minister
             is
             not
             guilty
             ,
             nor
             the
             Ordinance
             wholly
             in
             vain
             .
             And
             what
             's
             this
             to
             the
             advantage
             of
             Mr.
             Blake's
             Cause
             ?
             Yet
             he
             addeth
             [
             
               And
               I
               confess
               as
               ingeniously
               ,
               that
               if
               he
               can
               work
               me
               to
               this
               opinion
               ,
               I
               am
               resolved
               for
               present
               to
               baptize
               no
               Infant
               ,
               as
               being
               unable
               to
               know
               the
               Parents
               faith
               to
               justification
               .
               ]
               Answ.
            
             1.
             
             But
             if
             you
             be
             brought
             to
             my
             opinion
             ,
             this
             Resolution
             will
             be
             changed
             .
             2.
             
             Are
             you
             resolved
             never
             to
             baptize
             more
             on
             the
             grounds
             that
             the
             Church
             of
             Christ
             hath
             alwayes
             baptized
             on
             ?
             3.
             
             I
             here
             propound
             to
             you
             and
             the
             world
             the
             Reasons
             of
             my
             opinion
             .
             And
             then
             I
             shall
             leave
             to
             the
             judgement
             of
             wiser
             men
             then
             my self
             whether
             your
             rejection
             of
             this
             opinion
             be
             a
             greater
             disgrace
             to
             it
             or
             to
             you
             .
             4.
             
             What
             if
             you
             cannot
             know
             the
             Parents
             justifying
             faith
             ?
             Will
             it
             follow
             that
             you
             may
             not
             know
             a
             Profession
             of
             it
             ?
             5.
             
             You
             would
             do
             the
             world
             a
             curtesie
             to
             tell
             them
             ,
             by
             what
             means
             you
             are
             more
             certain
             of
             the
             sincerity
             of
             a
             Dogmatical
             Faith
             ,
             than
             we
             can
             be
             of
             a
             Justifying
             Faith
             ?
             Or
             will
             you
             upon
             consideration
             
             resolve
             yet
             never
             to
             baptize
             any
             more
             ,
             not
             administer
             the
             Lords
             Supper
             ,
             because
             you
             can
             never
             be
             certain
             that
             your
             Receivers
             have
             a
             Dogmatical
             Faith
             ?
          
           
             The
             next
             place
             where
             I
             am
             cited
             against
             my self
             ,
             is
             pag.
             150.
             because
             I
             speak
             of
             Saints
             that
             shall
             not
             be
             saved
             .
             Answ.
             And
             so
             I
             do
             still
             .
             But
             yet
             I
             still
             say
             that
             
               Analogum
               per
               se
               positum
               stat
               pro
               famosiore
               significato
               .
            
             And
             therefore
             the
             words
             [
             
               Saints
               ,
               Believers
            
             ,
             &c.
             ]
             must
             ordinarily
             be
             understood
             of
             such
             as
             are
             justified
             ,
             where
             there
             is
             no
             limitation
             ,
             or
             special
             reason
             to
             the
             contrary
             .
          
           
             The
             next
             place
             where
             I
             observe
             my self
             cited
             against
             my self
             ,
             is
             ,
             p.
             158.
             
             Because
             I
             maintain
             that
             it
             is
             an
             Error
             in
             Mr.
             Tombes
             to
             say
             [
             
               That
               the
               Covenant
               whereof
               baptism
               is
               the
               Seal
               ,
               is
               only
               the
               the
               absolute
               covenant
               ,
               made
               only
               to
               the
               Elect
            
             :
             Therefore
             Mr.
             Blake
             infers
             [
             
               And
               if
               men
               in
               the
               state
               of
               nature
               be
               in
               that
               covenant
               that
               baptism
               sealeth
               ,
            
             viz.
             
               the
               conditional
               Covenant
               ;
               then
               men
               in
               the
               state
               of
               nature
               and
               short
               of
               justifying
               faith
               ,
               have
               right
               to
               baptism
               .
            
             ]
             To
             which
             I
             reply
             ;
             1.
             
             I
             have
             shewed
             you
             at
             large
             how
             far
             men
             unsanctified
             are
             or
             are
             not
             in
             covenant
             with
             God
             ;
             and
             in
             what
             sense
             they
             have
             or
             have
             not
             right
             to
             baptism
             :
             And
             yet
             must
             we
             still
             use
             the
             undistinguished
             terms
             ,
             as
             if
             I
             simply
             denyed
             without
             distinction
             ?
             Yea
             ,
             before
             you
             confess
             that
             you
             tell
             it
             abroad
             in
             your
             discourse
             ,
             that
             I
             say
             none
             have
             right
             to
             baptism
             but
             they
             that
             have
             saving
             faith
             ,
             and
             that
             
               you
               can
               hardly
               gain
               credit
               to
               your
               words
               .
            
             The
             way
             to
             gain
             credit
             were
             to
             speak
             truer
             ,
             and
             specially
             in
             your
             discourse
             of
             other
             men
             behind
             their
             backs
             .
             A
             Right
             by
             any
             promise
             or
             mortal
             grant
             from
             God
             to
             them
             ,
             I
             denied
             :
             but
             I
             affirmed
             Hypocrites
             to
             be
             the
             rightfull
             objects
             of
             the
             Ministers
             Act
             ,
             or
             that
             we
             may
             lawfully
             give
             it
             them
             ,
             and
             that
             thus
             far
             they
             have
             such
             an
             (
             improper
             )
             right
             .
             And
             yet
             still
             you
             would
             make
             me
             believe
             that
             I
             simply
             deny
             them
             right
             .
             2.
             
             Your
             Consequence
             here
             is
             wholly
             groundless
             .
             It
             is
             one
             thing
             to
             say
             as
             I
             do
             [
             
               That
               the
               conditional
               covenant
               is
               made
               to
               the
               non-Elect
            
             ]
             And
             another
             thing
             to
             say
             as
             you
             term
             it
             [
             
               that
               they
               are
               in
               the
               covenant
            
             ]
             For
             that
             word
             is
             very
             ambiguous
             .
             If
             your
             consequence
             be
             good
             from
             my
             Assertion
             ,
             then
             you
             may
             as
             well
             prove
             that
             Turks
             ,
             Jews
             ,
             and
             Heathen
             may
             have
             the
             Sacraments
             given
             
             them
             .
             For
             I
             affirm
             that
             the
             conditional
             Covenant
             is
             made
             to
             them
             .
             3.
             
             The
             thing
             that
             I
             maintain
             against
             Mr.
             Tombes
             is
             ,
             
             that
             the
             Sacrament
             sealeth
             not
             only
             the
             absolute
             Promise
             to
             the
             Elect
             ;
             but
             the
             conditional
             Promise
             ;
             and
             this
             in
             two
             sorts
             ;
             1.
             
             To
             true
             Believers
             who
             perform
             the
             condition
             ,
             God
             sealeth
             effectually
             obliging
             himself
             Actually
             and
             confirming
             their
             faith
             .
             2.
             
             The
             same
             conditional
             promise
             he
             sealeth
             to
             intruding
             Hypocrites
             ,
             but
             not
             so
             as
             to
             oblige
             himself
             to
             them
             ,
             but
             conditionally
             still
             as
             the
             promise
             it self
             doth
             :
             Because
             the
             conditional
             promise
             giveth
             not
             actual
             right
             ,
             or
             enduceth
             not
             on
             the
             Promiser
             an
             actual
             obligation
             till
             the
             condition
             be
             performed
             ;
             which
             is
             with
             true
             believers
             and
             no
             others
             .
             I
             desire
             both
             Mr.
             Tombes
             and
             you
             to
             know
             my
             meaning
             when
             I
             so
             plainly
             express
             it
             ,
             before
             you
             trouble
             your selves
             and
             others
             in
             contradicting
             it
             .
          
           
             Another
             supposed
             Contradiction
             is
             pag.
             159.
             recited
             .
             He
             argued
             [
             
               That
               faith
               on
               which
            
             Simon
             Magus
             
               was
               baptized
               ,
               is
               that
               which
               admitteth
               to
               Baptism
               .
               But
            
             Simons
             
               faith
               fell
               short
               of
               saving
               and
               justifying
               .
            
             ]
             To
             this
             Mr.
             Blake
             sa●th
             I
             give
             a
             sudden
             answer
             ,
             
               viz.
               [
               concedo
               totum
               ,
               sed
               de
               sideratur
               conclusio
            
             ]
             And
             he
             adds
             [
             
               He
               is
               certainly
               much
               to
               seek
               both
               in
               syllogism
               and
               common
               reason
               ,
               that
               could
               not
               infer
               ,
               and
               could
               not
               know
               that
               I
               left
               the
               Reader
               to
               infer
               that
               [
               therefore
               ;
               A
               Faith
               that
               is
               short
               of
               justifying
               entitles
               to
               baptism
               ]
               and
               so
               I
               have
               the
               whole
               in
               question
               yielded
               ,
               and
               that
               which
               was
               once
               said
               would
               make
               foul
               work
               in
               the
               Church
               if
               granted
            
             ]
             To
             this
             I
             reply
             .
             1.
             
             I
             shall
             not
             presume
             to
             say
             that
             you
             are
             much
             to
             seek
             either
             in
             Syllogism
             or
             common
             reason
             .
             ●ut
             I
             think
             it
             meet
             to
             say
             that
             I
             pity
             the
             world
             ,
             and
             especially
             hasty
             inconsiderate
             Readers
             that
             must
             be
             troubled
             and
             abused
             by
             their
             writtings
             that
             understand
             not
             what
             they
             speak
             to
             .
             I
             pray
             peruse
             your
             Arment
             again
             ,
             and
             see
             whether
             any
             more
             will
             follow
             than
             this
             [
             
               Therefore
               a
               faith
               short
               of
               saving
               or
               justifying
               admitteth
               to
               baptism
               .
            
             ]
             And
             this
             I
             granted
             ,
             taking
             Simons
             faith
             to
             be
             an
             assent
             conjunct
             with
             a
             profession
             of
             saving
             faith
             (
             as
             most
             Interpreters
             do
             that
             I
             have
             seen
             ;
             expounding
             [
             
               he
               believed
            
             ]
             by
             [
             
               be
               professed
               to
               believe
            
             ,
             and
             
               had
               some
               conv●ction
            
             .
             ]
             )
             But
             was
             the
             word
             [
             entitled
             ]
             in
             your
             Argument
             ?
             And
             might
             I
             not
             well
             say
             
               desideratur
               conclusio
            
             ?
             The
             question
             which
             you
             would
             have
             concluded
             
             was
             that
             which
             now
             you
             conclude
             [
             
               It
               entitleth
               to
               Baptism
            
             ]
             And
             then
             there
             is
             more
             in
             your
             Conclusion
             than
             in
             your
             Premisses
             .
             Admitting
             is
             not
             Entitling
             .
             I
             granted
             you
             oft
             before
             that
             we
             may
             Admit
             an
             Hypocrite
             (
             yea
             a
             stark
             Infidel
             )
             if
             professing
             true
             faith
             ,
             he
             require
             the
             Sacrament
             :
             But
             I
             denyed
             that
             in
             strict
             or
             proper
             sense
             they
             had
             Title
             to
             it
             ,
             or
             might
             demand
             it
             .
             I
             may
             justly
             and
             necessarily
             give
             ,
             if
             required
             ,
             what
             another
             unjustly
             requireth
             ;
             yet
             upon
             this
             gross
             oversight
             of
             my
             obvious
             sense
             ,
             Mr.
             Blake
             goes
             away
             as
             with
             a
             full
             concession
             of
             his
             Cause
             :
             And
             no
             doubt
             in
             some
             mens
             eyes
             hath
             carried
             it
             .
          
           
             His
             two
             Arguments
             against
             me
             from
             my
             own
             words
             ,
             p.
             166.
             
             I
             have
             answered
             before
             .
          
           
             The
             next
             touch
             of
             this
             nature
             I
             find
             pag.
             167.
             
             [
             
               Profession
               being
               a
               good
               step
               in
               the
               way
               to
               sincerity
               ,
               which
               a
               man
               would
               think
               Mr.
            
             Baxter
             
               would
               not
               dislike
               ,
               who
               so
               far
               speaks
               the
               mind
               of
               Christ
               towards
               men
               ,
               that
               if
               they
               will
               come
               but
               only
               to
               a
               visible
               Profession
               ,
               he
               will
               not
               deny
               them
               admittance
               there
               ,
               because
               they
               intend
               to
               go
               no
               further
               ,
               but
               will
               let
               them
               come
               as
               near
               as
               they
               will.
            
             ]
             Repl.
             And
             so
             I
             confidently
             say
             still
             :
             And
             what
             's
             this
             to
             your
             Cause
             at
             all
             ?
          
           
             The
             next
             that
             I
             observe
             are
             cited
             ,
             pag.
             184.
             and
             186.
             
             In
             the
             latter
             ,
             188.
             he
             reciteth
             a
             passage
             of
             mine
             in
             the
             Saints
             Rest
             ,
             where
             I
             say
             that
             [
             
               the
               meer
               sober-professing
               to
               repent
               and
               believe
               in
               Christ
               ,
               is
               a
               sufficient
               Evidence
               of
               their
               Interest
               to
               Church-membership
               ,
            
             (
             coram
             Ecclesiâ
             )
             
               and
               admittance
               thereto
               by
               Baptism
            
             .
             ]
          
           
             Upon
             which
             Mr.
             Blake
             assumeth
             [
             
               What
               have
               I
               spoke
               more
               than
               here
               is
               said
               ?
               and
               did
               I
               ever
               speak
               with
               more
               and
               higher
               Confidence
               ?
               I
               say
               ,
               that
               a
               faith
               which
               is
               short
               of
               justifying
               gives
               title
               to
               Baptism
               :
               ]
               And
               he
               saith
               ,
               [
               such
               gives
               sufficient
               Interest
               to
               Church-membership
               ,
               and
               consequently
               admittance
               to
               Baptism
               .
            
             ]
             Repl.
             I
             must
             needs
             say
             ,
             that
             it
             is
             to
             be
             lamented
             that
             Passion
             or
             Inconsiderateness
             should
             carry
             you
             to
             such
             evident
             untruths
             .
             Did
             ever
             I
             say
             that
             [
             such
             ]
             a
             faith
             gives
             evidence
             ?
             Did
             I
             there
             once
             mention
             such
             a
             faith
             ?
             Did
             I
             not
             expresly
             say
             ,
             [
             
               A
               sober
               Professing
               to
               repent
               and
               believe
               in
               Christ.
            
             ]
             And
             did
             you
             not
             set
             these
             words
             before
             your
             Readers
             eyes
             ?
             And
             yet
             will
             you
             in
             the
             next
             words
             perswade
             him
             that
             I
             talk
             of
             
               a
               faith
               short
               of
               justifying
            
             ?
             Did
             you
             think
             men
             would
             
             take
             no
             heed
             what
             they
             read
             ?
             It
             is
             the
             
               Profession
               of
               true
               faith
               and
               Repentance
            
             that
             I
             spake
             of
             ,
             and
             not
             your
             faith
             that
             is
             short
             of
             it
             ,
             which
             came
             not
             into
             my
             thoughts
             .
             This
             dealing
             is
             not
             like
             to
             edifie
             ;
             though
             with
             some
             it
             may
             be
             effectual
             to
             mislead
             .
          
           
             Yet
             upon
             this
             abuse
             you
             ground
             a
             triumph
             ,
             adding
             [
             
               So
               that
               if
               my
               doctrine
               herein
               be
               loose
               ,
               the
               Reader
               will
               hardly
               find
               his
               to
               be
               fast
               :
               and
               it
               hears
               not
               well
               to
               play
               fast
               and
               loose
               .
            
             ]
             It
             was
             loose
             ground
             that
             these
             words
             were
             built
             on
             .
          
           
             Pag.
             184.
             
             Another
             Confutation
             of
             my self
             is
             thus
             expressed
             ,
             [
             
               I
               desire
               Mr.
            
             Baxter
             
               to
               tell
               us
               how
               he
               hath
               mended
               the
               matter
               ,
               and
               provided
               for
               the
               honor
               and
               lustre
               of
               the
               Christian
               Name
               ,
               or
               made
               up
               at
               all
               ,
               the
               gap
               of
               which
               he
               speaks
               .
               He
               sayes
               the
               Church
               is
               bound
               to
               baptize
               as
               largely
               ,
               as
               I
               say
               men
               have
               Right
               to
               Baptism
               .
            
             ]
             Repl.
             Dear
             Brother
             ,
             it
             is
             not
             well
             that
             your
             pages
             should
             contain
             so
             many
             such
             untruths
             .
             I
             would
             we
             had
             never
             medled
             with
             controversie
             ,
             if
             it
             cannot
             be
             managed
             without
             such
             guilt
             .
             You
             say
             that
             a
             
               Dogmatical
               faith
               entitles
               to
               Baptism
            
             .
             I
             say
             we
             ought
             not
             to
             Baptize
             men
             without
             the
             
               Profession
               of
               a
               saving
               faith
            
             .
             Is
             this
             the
             same
             with
             yours
             ,
             or
             as
             large
             ?
             Is
             it
             all
             one
             to
             baptize
             them
             that
             will
             profess
             that
             they
             are
             willing
             to
             have
             Christ
             as
             he
             is
             offered
             in
             the
             Gospel
             ,
             and
             them
             that
             will
             profess
             no
             such
             willingness
             at
             all
             ?
             Why
             do
             you
             expect
             that
             your
             Readers
             should
             believe
             your
             so
             frequent
             and
             evident
             mis-reports
             ?
             Your
             next
             words
             also
             are
             untrue
             ,
             that
             I
             [
             
               refuse
               none
               that
               you
               receive
            
             ]
             if
             you
             did
             practise
             according
             to
             your
             doctrine
             ;
             and
             that
             where
             [
             
               you
               say
               they
               have
               Right
               ,
               I
               say
               we
               are
               bound
               to
               baptize
               them
               without
               Right
               .
            
             ]
             A
             double
             untruth
             .
             First
             ,
             It
             is
             not
             the
             same
             persons
             that
             we
             speak
             of
             .
             Secondly
             ,
             I
             distinguished
             of
             Right
             ,
             and
             told
             you
             ,
             that
             if
             you
             will
             call
             that
             Right
             to
             another
             ,
             which
             results
             from
             the
             command
             to
             me
             to
             baptize
             him
             if
             he
             demand
             it
             ,
             such
             Right
             he
             hath
             .
             You
             next
             add
             [
             
               How
               will
               this
               make
               Christianity
               look
               with
               any
               better
               face
               ?
               how
               much
               will
            
             Worcester-shire
             
               Congregations
               where
               this
               is
               received
               exceed
               other
               Congregations
               where
               unanimously
               it
               is
               denyed
               ?
            
             ]
             Repl.
             Divers
             of
             your
             flings
             at
             the
             Worcester-shire
             Congregations
             might
             have
             been
             spared
             ,
             without
             the
             least
             dishonor
             to
             your
             prudence
             ,
             justice
             ,
             charity
             ,
             or
             piety
             .
             If
             you
             have
             a
             mind
             to
             be
             the
             Accuser
             of
             any
             Churches
             of
             Christ
             ,
             you
             should
             descend
             
             to
             particulars
             ,
             and
             deal
             with
             such
             people
             and
             in
             such
             cases
             that
             you
             know
             ,
             and
             not
             print
             untruths
             of
             such
             Congregations
             ,
             which
             the
             Countrey
             knoweth
             to
             be
             such
             ,
             as
             you
             have
             done
             ,
             pag.
             142
             ,
             143.
             upon
             the
             credit
             of
             your
             false
             reporters
             .
             If
             I
             have
             deserved
             such
             dealing
             from
             you
             the
             Christian
             Assemblies
             of
             Worcestershire
             have
             not
             .
             Restrain
             your
             indignation
             to
             me
             ,
             and
             abuse
             not
             your
             Brethren
             that
             meddle
             not
             with
             you
             .
          
           
             And
             what
             is
             it
             that
             is
             denyed
             unanimously
             by
             other
             Congregations
             ?
             Surely
             not
             the
             necessity
             of
             professing
             a
             faith
             that
             's
             more
             than
             Dogmatical
             ;
             at
             least
             I
             know
             no
             such
             Congregations
             ,
             and
             I
             hope
             I
             shall
             never
             know
             such
             ;
             For
             all
             your
             frequent
             and
             confident
             intimations
             that
             yours
             is
             the
             common
             opinion
             of
             Divines
             ,
             and
             mine
             is
             singular
             :
             If
             paper
             could
             blush
             ,
             abundance
             of
             such
             passages
             would
             confute
             themselves
             ,
             and
             prevent
             the
             delusion
             of
             your
             credulous
             reader
             ,
             who
             will
             believe
             you
             to
             save
             the
             labor
             of
             a
             tryal
             .
          
           
             Pag.
             185.
             
             The
             words
             of
             mine
             that
             are
             cited
             as
             against
             my self
             are
             these
             [
             
               Vocation
               which
               is
               effectual
               only
               to
               bring
               men
               to
               an
               outward
               profession
               of
               faith
               ,
               is
               larger
               then
               Election
               ,
               and
               makes
               men
               such
               whom
               we
               are
               bound
               to
               baptize
               .
            
             ]
             true
             :
             How
             unhappy
             am
             I
             ,
             that
             must
             contradict
             my
             opinion
             in
             the
             very
             words
             which
             contain
             it
             !
             But
             still
             will
             you
             perswade
             men
             ,
             that
             an
             outward
             professing
             of
             true
             saving
             faith
             is
             all
             one
             with
             another
             kind
             of
             faith
             (
             no
             man
             I
             think
             knows
             what
             )
             which
             you
             are
             busily
             promoting
             to
             be
             the
             Title
             to
             Sacraments
             ?
          
           
             I
             shall
             not
             stand
             to
             search
             Mr.
             Blake's
             book
             for
             more
             of
             my
             self-contradictions
             ,
             or
             trouble
             the
             Reader
             with
             a
             further
             vindication
             :
             For
             in
             thus
             much
             he
             may
             see
             the
             face
             of
             the
             rest
             ,
             and
             discern
             the
             judiciousness
             and
             equity
             of
             the
             Charge
             .
          
           
             But
             as
             Mr.
             Blake
             dealeth
             by
             me
             ,
             so
             doth
             he
             by
             the
             Authors
             whom
             he
             alledgeth
             for
             his
             opinions
             ,
             as
             pag.
             152.153
             ,
             154
             ,
             155.
             and
             elswhere
             :
             He
             sticks
             not
             to
             cite
             them
             as
             owning
             his
             cause
             ,
             who
             in
             the
             very
             words
             recited
             by
             him
             ,
             do
             condemn
             it
             .
             For
             in
             those
             words
             they
             make
             the
             Church
             as
             visible
             to
             consist
             of
             professors
             as
             distinct
             from
             true
             believers
             ,
             and
             know
             no
             members
             but
             true
             Christians
             and
             Hypocrites
             (
             who
             therefore
             pretend
             to
             that
             Faith
             which
             they
             have
             not
             :
             or
             else
             how
             are
             they
             Hypocrites
             ?
             )
             And
             what
             's
             this
             to
             Mr.
             Blake's
             new
             visible
             members
             
             that
             profess
             only
             some
             other
             kind
             of
             faith
             ?
             or
             how
             will
             this
             warrant
             his
             new
             kind
             of
             Baptism
             ,
             which
             must
             be
             administred
             upon
             the
             Profession
             of
             another
             sort
             of
             Faith
             ?
          
           
             The
             Lord
             illuminate
             us
             ,
             and
             pardon
             all
             the
             wrong
             we
             have
             done
             to
             his
             Church
             and
             Truth
             ,
             through
             our
             darkness
             and
             self-conceitedness
             .
          
        
      
       
         
         
         
           The
           third
           Disputation
           .
           Quest.
           Whether
           the
           Infants
           of
           Notoriously-ungodly
           baptized
           Parents
           have
           Right
           to
           be
           Baptized
           .
        
         
           
             Tertullian
             .
             Apologet.
             cap.
             16.
             
          
           
             Sed
             dices
             ;
             Etiam
             de
             nostris
             excedere
             quosdam
             à
             Regulâ
             Disciplinae
             :
             Desunt
             tum
             Christiani
             haberi
             penès
             nos
             .
             Philosophi
             verò
             illi
             cum
             talibus
             factis
             in
             nomine
             &
             honore
             sapientiae
             perseverant
             .
          
           
             Thes.
             Salmuriens
             .
             Vol.
             3.
             
             Pag.
             59.
             
             Thes.
             39.
             
          
           
             Sacramenta
             non
             conferuntur
             nisi
             iis
             qui
             vel
             fidem
             habent
             ,
             vel
             saltem
             eam
             prae
             se
             ferunt
             ,
             adeò
             ut
             nullis
             certis
             argumentis
             compertum
             esse
             possit
             eam
             esse
             ementitam
             .
          
           
             Aaron's
             Rod
             Blossoming
             .
             pag.
             514.
             
          
           
             I
             believe
             ,
             No
             conscientious
             Minister
             would
             adventure
             to
             baptize
             one
             who
             hath
             manifest
             and
             infallible
             signs
             of
             Unregeneration
             .
             Sure
             ,
             we
             cannot
             be
             answerable
             to
             God
             ,
             if
             we
             should
             minister
             Baptism
             to
             a
             man
             whose
             works
             and
             words
             do
             manifestly
             declare
             him
             to
             be
             an
             unregenerated
             unconverted
             person
             .
             And
             if
             we
             may
             not
             Initiate
             such
             a
             one
             ,
             how
             shall
             we
             bring
             him
             to
             the
             Lords
             Table
             ?
          
           
             Rutherford
             ,
             Due
             Right
             of
             Presbyteries
             ,
             pag.
             231.
             n.
             2.
             
          
           
             
               But
               ,
               saith
               Robinson
               ,
               most
               of
               England
               are
               ignorant
               of
               the
               first
               Rudiments
               and
               Foundation
               of
               Religion
               ;
               and
               therefore
               cannot
               be
               a
               Church
               .
            
             
               Answ.
               Such
               are
               materially
               not
               the
               visible
               Church
               ,
               and
               have
               not
               a
               Profession
               ;
               and
               are
               to
               be
               taught
               ;
               and
               if
               they
               wilfully
               remain
               in
               that
               darkness
               ,
               are
               to
               be
               cast
               out
               .
            
          
        
         
           
           
           The
           third
           Disputation
           .
           Quest.
           Whether
           the
           Infants
           of
           Notoriously
           ungodly
           Baptized
           Parents
           have
           Right
           to
           be
           Baptized
           ?
        
         
           THE
           Question
           is
           of
           the
           greater
           moment
           ,
           because
           about
           Matter
           of
           Practice
           ,
           and
           that
           in
           a
           Point
           wherein
           the
           Honor
           of
           God
           on
           one
           side
           ,
           and
           the
           Rights
           of
           mens
           Souls
           on
           the
           other
           ,
           are
           so
           much
           concerned
           .
           It
           supposeth
           first
           ,
           that
           Baptism
           is
           
             Gods
             Ordinance
          
           ,
           of
           continued
           Use
           ,
           and
           that
           some
           are
           to
           be
           Baptized
           .
           Secondly
           ,
           that
           it
           is
           a
           Benefit
           ,
           or
           else
           we
           could
           not
           ,
           in
           the
           sense
           now
           used
           ,
           be
           said
           to
           have
           Right
           to
           it
           .
           Thirdly
           .
           It
           supposeth
           that
           some
           Infants
           have
           Right
           to
           be
           Baptized
           .
           This
           Question
           therefore
           is
           not
           to
           be
           disputed
           with
           the
           Anabaptists
           ,
           who
           deny
           the
           presupposed
           .
           And
           they
           that
           are
           so
           indifferent
           in
           the
           former
           ,
           as
           to
           take
           it
           for
           an
           inconsiderable
           matter
           .
           Whether
           Infants
           be
           baptized
           ,
           or
           not
           ,
           must
           needs
           judge
           this
           Question
           of
           the
           Infants
           of
           the
           Ungodly
           ,
           to
           be
           much
           more
           inconsiderable
           .
           Fourthly
           ,
           Yet
           doth
           it
           not
           suppose
           that
           the
           Infants
           of
           any
           ungodly
           persons
           have
           this
           Right
           ,
           as
           if
           it
           were
           only
           the
           Right
           of
           Notorious
           ones
           that
           were
           disputable
           :
           but
           the
           word
           [
           Notorious
           ]
           is
           added
           to
           limit
           our
           present
           Dispute
           to
           that
           sort
           ,
           for
           several
           Reasons
           ;
           at
           this
           time
           passing
           by
           the
           other
           ,
           but
           not
           taking
           it
           for
           granted
           .
           Fifthly
           ,
           Nor
           doth
           the
           Addition
           of
           the
           term
           [
           Baptized
           ]
           to
           [
           Parents
           ]
           take
           it
           for
           granted
           that
           no
           children
           of
           
           unbaptized
           Parents
           have
           such
           Right
           ;
           But
           it
           limits
           the
           Question
           to
           that
           sort
           only
           ,
           as
           fitter
           in
           several
           respects
           for
           our
           Dispute
           .
        
         
           For
           the
           explication
           of
           the
           terms
           ;
           1.
           
           By
           Infant
           we
           mean
           Children
           not
           yet
           come
           to
           the
           use
           of
           Reason
           ;
           so
           that
           as
           they
           are
           not
           
             sui
             Juris
          
           ,
           but
           at
           anothers
           dispose
           ;
           so
           they
           are
           uncapable
           naturally
           in
           any
           Contract
           to
           dispose
           of
           themselves
           ,
           being
           unfit
           to
           give
           consent
           ,
           through
           a
           natural
           defect
           of
           that
           understanding
           which
           is
           pre-requisite
           .
           By
           [
           
             a
             natural
             Defect
          
           ]
           I
           mean
           of
           nature
           in
           it self
           considered
           ,
           and
           not
           as
           corrupted
           by
           sin
           ,
           nor
           as
           neglected
           sinfully
           by
           our selves
           or
           others
           .
           So
           that
           I
           see
           not
           but
           that
           Ideots
           are
           in
           the
           same
           condition
           as
           Infant
           children
           .
           But
           of
           that
           let
           every
           one
           think
           as
           they
           see
           cause
           .
           In
           Law
           
             homo
             primae
             aetatis
          
           is
           an
           Infant
           ,
           even
           after
           he
           can
           speak
           ;
           though
           as
           to
           the
           Etymologie
           he
           be
           called
           an
           Infant
           ,
           
             quia
             fari
             nescit
          
           ,
           i.
           e.
           
             loqui
             non
             potest
             ,
             ut
          
           Isidor
           .
           lib.
           11.2
           .
        
         
           2.
           
           By
           Parents
           we
           mean
           principally
           Natural
           Parents
           ,
           those
           who
           begat
           those
           Infants
           ;
           but
           secondarily
           also
           (
           as
           I
           suppose
           )
           those
           that
           have
           Adopted
           them
           ,
           or
           bought
           them
           ,
           or
           received
           them
           as
           given
           or
           delivered
           to
           them
           ,
           so
           that
           they
           any
           way
           become
           
             Their
             Own
          
           ,
           and
           they
           have
           the
           dispose
           of
           them
           ,
           and
           are
           enabled
           to
           enter
           them
           into
           Covenant
           ,
           so
           as
           to
           oblige
           them
           on
           the
           highest
           terms
           ;
           Though
           I
           know
           it
           is
           not
           properly
           that
           these
           are
           called
           Parents
           ;
           The
           word
           [
           Parent
           ]
           is
           primarily
           applicable
           to
           the
           Mother
           only
           ,
           as
           not
           being
           
             à
             Parendo
          
           ,
           but
           
             à
             Pariendo
          
           ,
           and
           thence
           to
           the
           Father
           also
           ,
           because
           of
           the
           Relation
           between
           
             Gigno
             &
             Pario
          
           ;
           and
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           sometime
           used
           for
           Genero
           .
           And
           though
           the
           word
           [
           Parens
           ]
           be
           not
           usually
           applied
           to
           those
           that
           Adopt
           ,
           yet
           Pater
           is
           :
           And
           not
           unfitly
           ,
           if
           ,
           as
           some
           suppose
           ,
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           came
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           alo
           ,
           to
           nourish
           ;
           for
           so
           men
           may
           do
           by
           children
           that
           are
           any
           way
           their
           own
           .
           But
           it
           is
           only
           the
           immediate
           Parents
           that
           we
           here
           mean
           ;
           though
           Festus
           saith
           ,
           that
           
             Juris
             prudentes
             avos
             &
             proavos
             ,
             avias
             &
             proavias
             parentum
             nomine
             appellari
             dicunt
             .
          
           And
           though
           the
           word
           Parens
           be
           sometime
           taken
           
             pro
             Consanguineo
          
           :
           And
           Hierom
           saith
           
             advers
             .
             Ruffin
             .
             lib.
          
           2.
           
           That
           
             militari
             vulgaríque
             consuetudine
             cognati
             &
             assines
             nominantur
             Parentes
             .
          
           But
           of
           this
           more
           anon
           .
        
         
           The
           term
           [
           Ungodly
           )
           is
           it
           that
           needeth
           the
           most
           wary
           and
           
           exact
           Explication
           ,
           as
           on
           which
           the
           greatest
           stress
           of
           the
           Controversie
           doth
           depend
           .
           It
           is
           not
           one
           only
           sense
           in
           which
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Pius
             &
             Impius
          
           ,
           Godly
           and
           Ungodly
           ,
           are
           used
           .
           Some
           think
           that
           Pius
           comes
           from
           an
           obsolete
           Greek
           word
           ,
           now
           difused
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           which
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           do
           refer
           ;
           and
           so
           that
           the
           primary
           signification
           is
           of
           one
           that
           worships
           God
           wi●h
           the
           Fat
           of
           Sacrifice
           ,
           as
           Abel
           did
           ,
           with
           the
           best
           of
           his
           service
           and
           not
           the
           refuse
           or
           lean
           .
           
             Meliùs
             ad
             rem
             fuerit
          
           ,
           saith
           
             Mertinius
             [
             Pius
             derivare
             à
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quod
             Cretensibus
             est
          
           Deus
           ,
           
             ex
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             quia
             pius
             est
             qui
             Deo
             addictus
             est
             &
             devotus
             ,
             eumque
             sequitur
             ;
             ut
          
           Angli
           Pium
           Godly
           ,
           
             tanquam
             Divinum
             .
             Ità
             Objectum
             Pii
             indicaretur
             .
             Si
             ad
             actum
             respiciamus
             ,
             idonra
             originatio
             erit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quippe
             quae
             est
             vox
             religiosae
             operationis
             .
             ]
             Vide
             plura
             ibid.
          
           Our
           English
           word
           [
           Godly
           ]
           is
           the
           most
           clear
           for
           Etymology
           and
           sense
           ;
           And
           for
           the
           right
           understanding
           of
           it
           ,
           we
           must
           consider
           ,
           1.
           
           What
           God
           is
           ,
           and
           in
           what
           Relationn
           to
           Man
           he
           stands
           .
           2.
           
           What
           is
           required
           from
           Man
           towards
           God.
           
        
         
           1.
           
           As
           God
           is
           in
           himself
           most
           perfectly
           Good
           ,
           (
           from
           whence
           some
           think
           in
           English
           he
           is
           called
           God
           )
           ,
           so
           is
           he
           to
           Man
           ;
           1.
           
           The
           Principal
           efficient
           Cause
           of
           all
           
             his
             Good
          
           ;
           2.
           
           And
           the
           chief
           Objective
           matter
           ,
           and
           ultimate
           end
           ;
           so
           that
           in
           him
           alone
           can
           we
           be
           happy
           .
           He
           is
           our
           α
           and
           ω
           ,
           our
           very
           All.
           he
           stands
           Related
           to
           Man
           as
           his
           Creator
           ,
           Governour
           ,
           Redeemer
           ,
           and
           Preserver
           .
        
         
           2.
           
           From
           whence
           Man
           is
           obliged
           to
           acknowledge
           God
           ,
           in
           these
           Relations
           ,
           
           whether
           Naturally
           or
           Supernaturally
           made
           known
           ;
           and
           to
           consent
           to
           them
           ;
           and
           to
           love
           and
           honour
           him
           as
           God
           ,
           (
           though
           it
           be
           not
           perfectly
           ,
           which
           is
           now
           above
           his
           strength
           ,
           yet
           must
           it
           be
           )
           sincerely
           ,
           even
           comparatively
           and
           superlatively
           above
           any
           Creature
           whatsoever
           .
           He
           that
           doth
           thus
           ,
           is
           a
           
             Godly
             man
          
           ,
           that
           is
           ,
           a
           man
           that
           doth
           sincerely
           believe
           in
           God
           ,
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           is
           devoted
           to
           God.
           
        
         
           Besides
           this
           principal
           sense
           ,
           there
           are
           some
           others
           common
           ,
           both
           in
           the
           defect
           ,
           and
           in
           the
           excess
           ;
           1.
           
           Among
           Heathens
           he
           is
           called
           Pious
           ,
           1.
           who
           is
           a
           devout
           honourer
           of
           their
           Gods
           ,
           though
           Idols
           ;
           2.
           or
           who
           is
           merciful
           to
           people
           in
           misery
           ;
           3.
           or
           who
           is
           an
           Honourer
           of
           Parents
           and
           Superiors
           ,
           or
           who
           is
           conscientious
           according
           to
           their
           insufficient
           light
           .
           2.
           
           Among
           
           Christians
           ,
           1.
           
           Some
           call
           any
           man
           Godly
           ,
           that
           is
           ,
           zealous
           in
           Religious
           matters
           ,
           though
           so
           unsound
           in
           the
           fundamentals
           ,
           that
           he
           worshippeth
           he
           knows
           not
           what
           ,
           or
           so
           ignorant
           about
           Gods
           very
           nature
           and
           his
           relations
           to
           him
           ,
           that
           it
           is
           not
           God
           indeed
           as
           God
           that
           he
           worshippeth
           :
           and
           though
           he
           be
           actually
           incapable
           of
           true
           Love
           and
           Devotedness
           to
           God
           ,
           for
           want
           of
           right
           conceivings
           of
           him
           ,
           even
           in
           those
           respects
           that
           are
           essential
           to
           the
           Object
           of
           the
           Christian
           faith
           .
           2.
           
           Some
           call
           a
           man
           Godly
           that
           makes
           a
           sound
           Confession
           ,
           and
           knows
           the
           Christian
           Doctrine
           ,
           and
           saith
           he
           believeth
           it
           ,
           though
           he
           notoriously
           manifest
           that
           his
           Will
           doth
           not
           consent
           ,
           that
           the
           God
           whom
           he
           confesseth
           shall
           be
           his
           God
           ,
           (
           his
           Ruler
           and
           Felicity
           ,
           )
           nor
           the
           Christ
           whom
           he
           confesseth
           ,
           shall
           be
           his
           Saviour
           on
           his
           own
           terms
           ;
           nor
           the
           Holy
           Ghost
           his
           Guide
           and
           Sanctifier
           .
           3.
           
           On
           the
           other
           side
           ,
           Many
           will
           call
           no
           Man
           Godly
           ,
           that
           is
           not
           noted
           for
           some
           eminent
           difference
           ,
           in
           Parts
           and
           Zeal
           ,
           from
           others
           that
           live
           about
           him
           .
           If
           they
           see
           him
           neglect
           some
           Duties
           that
           he
           is
           bound
           to
           ,
           as
           not
           to
           come
           to
           some
           private
           Meetings
           that
           are
           used
           regularly
           and
           to
           Edification
           ,
           or
           not
           to
           Read
           ,
           or
           Hear
           so
           frequently
           or
           diligently
           as
           he
           should
           ,
           or
           not
           to
           Pray
           in
           his
           family
           (
           which
           in
           some
           Cases
           its
           possible
           a
           Godly
           man
           may
           neglect
           )
           ,
           or
           if
           he
           commit
           some
           sins
           ,
           which
           yet
           its
           possible
           a
           Godly
           man
           may
           commit
           ,
           they
           account
           him
           ungodly
           ,
           though
           possibly
           it
           may
           be
           otherwise
           in
           the
           main
           ▪
           so
           that
           no
           man
           is
           by
           them
           esteemed
           Godly
           ,
           unless
           he
           go
           beyond
           the
           weakest
           sort
           of
           true
           Christians
           .
           As
           for
           them
           that
           call
           none
           Godly
           but
           their
           own
           parties
           ,
           or
           sect-fellows
           ,
           I
           will
           pass
           them
           ,
           as
           not
           worthy
           our
           further
           mention
           .
        
         
           Among
           all
           these
           senses
           ,
           it
           is
           the
           first
           in
           which
           we
           here
           take
           the
           word
           [
           Godly
           ]
           so
           that
           it
           is
           only
           
             Christian
             Godliness
          
           that
           we
           mean
           ,
           which
           is
           a
           sincere
           believing
           in
           God
           ,
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           even
           with
           true
           intellectual
           Assent
           ,
           and
           hearty
           Consent
           :
           from
           which
           heart-Godliness
           ,
           there
           follows
           that
           sincere
           Obedience
           to
           the
           will
           of
           God
           (
           to
           first
           and
           second
           Table
           )
           which
           is
           the
           proper
           fruit
           of
           it
           :
           and
           Repentance
           after
           disobedience
           known
           .
           It
           is
           therefore
           such
           a
           Godliness
           as
           is
           proper
           to
           them
           that
           have
           the
           promise
           of
           Justification
           and
           Salvation
           that
           we
           mean
           ,
           comprehending
           Repentance
           towards
           God
           ,
           and
           
           Faith
           towards
           our
           Lord
           Jesus
           Christ.
           Of
           the
           contrary
           to
           this
           only
           is
           the
           Question
           .
        
         
           4.
           
           By
           (
           Notoriously
           )
           ungodly
           ,
           we
           mean
           such
           as
           do
           evidently
           manifest
           their
           ungodly
           hearts
           ,
           1.
           either
           by
           verbal
           professing
           it
           ;
           2.
           or
           by
           their
           rebellious
           ungodly
           lives
           ,
           that
           they
           leave
           to
           those
           that
           converse
           with
           them
           ,
           no
           just
           &
           reasonable
           ground
           to
           judge
           them
           in
           probability
           to
           be
           Godly
           ,
           but
           are
           certainly
           known
           by
           those
           that
           live
           about
           them
           ,
           yea
           ,
           by
           the
           Church
           (
           if
           they
           are
           members
           of
           any
           particular
           Church
           ,
           )
           who
           have
           an
           ordinary
           competent
           ability
           to
           discern
           ,
           to
           be
           ungodly
           persons
           ,
           that
           is
           ,
           not
           to
           believe
           in
           God
           as
           aforesaid
           ,
           but
           to
           be
           indeed
           contemners
           of
           God
           ,
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           as
           all
           are
           that
           are
           not
           Godly
           ,
           though
           not
           all
           in
           a
           like
           degree
           .
           They
           that
           are
           notoriously
           known
           to
           be
           thus
           ungodly
           ,
           or
           unholy
           ,
           or
           unbelievers
           ,
           are
           those
           here
           intended
           .
        
         
           5.
           
           By
           (
           Baptized
           )
           Parents
           ,
           we
           mean
           only
           such
           as
           have
           had
           the
           external
           sign
           joyned
           to
           a
           Profession
           of
           the
           Christian
           faith
           ,
           and
           Dedication
           to
           God
           ;
           and
           so
           have
           covenanted
           
             ore
             tenus
          
           with
           God
           by
           themselves
           ,
           or
           parents
           :
           and
           not
           those
           that
           have
           been
           sincerely
           Dedicated
           to
           him
           ,
           and
           so
           have
           God
           re-engaged
           unto
           them
           :
           For
           it
           is
           a
           contradiction
           for
           to
           call
           such
           at
           the
           time
           of
           such
           Devotedness
           [
           
             notoriously
             ungodly
          
           :
           ]
           and
           to
           say
           that
           they
           fall
           from
           it
           ,
           is
           contrary
           to
           the
           judgement
           of
           those
           whom
           we
           now
           deal
           with
           ,
           and
           therefore
           not
           to
           be
           expected
           .
           Some
           do
           so
           define
           Baptism
           ,
           as
           to
           make
           it
           essentially
           to
           be
           Gods
           actual
           sealing
           and
           exhibiting
           ,
           of
           an
           actual
           pardon
           to
           the
           person
           baptized
           .
           But
           we
           take
           it
           not
           thus
           :
           We
           speak
           only
           of
           those
           that
           have
           so
           formla●y
           performed
           and
           received
           the
           externals
           of
           that
           Ordinance
           ,
           as
           that
           the
           Church
           doth
           justly
           take
           them
           for
           her
           baptized
           Members
           ,
           though
           yet
           they
           werr
           not
           truly
           united
           to
           Christ
           ,
           nor
           was
           God
           ever
           actually
           reconciled
           to
           them
           ,
           as
           his
           People
           .
        
         
           So
           much
           for
           the
           Subject
           :
           For
           the
           predicate
           ,
           we
           must
           first
           explain
           the
           term
           Right
           .
        
         
           Concerning
           which
           ,
           I
           must
           refer
           you
           mostly
           to
           what
           I
           have
           said
           to
           Mr.
           Blake
           ,
           pag.
           5
           SECT
           .
           39.
           more
           fully
           than
           here
           I
           may
           stay
           to
           express
           my self
           .
        
         
           1.
           
           In
           the
           properest
           sense
           ,
           Right
           respecteth
           some
           Good
           which
           
           we
           have
           Right
           to
           ;
           and
           that
           Good
           is
           the
           matter
           of
           some
           Gift
           ,
           or
           other
           civil
           Action
           ,
           which
           may
           confer
           Right
           :
           so
           that
           a
           man
           may
           afterwards
           claim
           it
           as
           his
           own
           ,
           or
           the
           Use
           or
           Profession
           of
           it
           as
           his
           Due
           ,
           according
           to
           the
           Nature
           of
           the
           thing
           ,
           and
           of
           the
           Grant.
           2.
           
           In
           a
           more
           diminute
           and
           less
           proper
           sense
           ,
           a
           man
           is
           said
           to
           have
           Right
           which
           is
           accidentially
           in
           his
           Profession
           ,
           without
           his
           unjust
           Usurpation
           ,
           though
           he
           know
           not
           whether
           he
           shall
           keep
           it
           a
           moment
           ,
           nor
           hath
           any
           civil
           right
           given
           him
           thereto
           .
           3.
           
           In
           a
           sense
           yet
           less
           proper
           ,
           a
           man
           may
           be
           said
           to
           have
           Right
           to
           that
           Action
           ,
           which
           it
           is
           another
           mans
           Duty
           to
           perform
           to
           him
           ,
           or
           that
           Good
           which
           another
           man
           is
           bound
           to
           do
           to
           or
           for
           him
           ,
           though
           properly
           he
           have
           no
           Title
           to
           it
           himself
           .
           4.
           
           In
           a
           sense
           ,
           though
           proper
           ,
           
             quoad
             relationis
             fundamentum
          
           ,
           yet
           Catachrestical
           as
           to
           the
           Denomination
           of
           the
           thing
           ;
           a
           man
           is
           said
           to
           have
           right
           to
           an
           Evil
           :
           as
           to
           that
           punishment
           which
           according
           to
           Law
           and
           Justice
           in
           his
           Due
           ,
           or
           which
           he
           is
           obliged
           to
           bear
           .
        
         
           According
           to
           the
           first
           of
           these
           senses
           ,
           every
           man
           hath
           a
           Right
           to
           or
           in
           Gods
           Benefits
           ,
           to
           whom
           he
           hath
           Given
           them
           by
           any
           Promise
           ,
           Covenant
           ,
           Grant
           ,
           or
           other
           Moral
           act
           ;
           which
           may
           be
           the
           Foundation
           of
           Right
           ,
           called
           a
           Title
           .
        
         
           According
           to
           the
           second
           sense
           ,
           all
           those
           have
           Right
           to
           Gods
           blessing
           that
           have
           them
           in
           Possession
           ,
           through
           a
           meer
           natural
           collation
           of
           Providence
           ,
           without
           their
           sinful
           seizure
           .
           As
           if
           you
           see
           a
           man
           by
           the
           way
           lie
           naked
           ,
           and
           cast
           your
           cloak
           over
           him
           ,
           and
           say
           nothing
           to
           him
           :
           Though
           you
           may
           take
           it
           away
           again
           at
           your
           pleasure
           ,
           and
           assure
           him
           not
           of
           the
           use
           of
           it
           for
           a
           moment
           ,
           yet
           he
           hath
           right
           to
           possess
           it
           while
           you
           permit
           him
           .
           Thus
           every
           Pagan
           hath
           Right
           to
           his
           Life
           and
           Time
           ,
           and
           Food
           and
           Raiment
           ,
           while
           God
           doth
           providentially
           vouchsafe
           them
           to
           him
           .
        
         
           According
           to
           the
           third
           sense
           ,
           All
           those
           have
           a
           Right
           to
           Gods
           mercies
           ,
           to
           whom
           we
           are
           bound
           as
           Instruments
           to
           conser
           them
           ,
           though
           it
           be
           but
           by
           accident
           that
           we
           are
           so
           obilged
           ,
           and
           though
           God
           be
           in
           no
           Covenant-engagement
           to
           the
           persons
           ,
           nor
           give
           them
           any
           proper
           right
           or
           claim
           to
           the
           thing
           :
           So
           if
           God
           bid
           me
           
             Give
             to
             him
             that
             needeth
          
           :
           and
           because
           I
           know
           not
           all
           that
           need
           ,
           he
           bids
           me
           judge
           upon
           probable
           appearances
           :
           Hereupon
           if
           a
           rich
           man
           go
           in
           rags
           and
           pretend
           necessity
           ,
           
           it
           is
           my
           Duty
           to
           give
           to
           him
           ;
           and
           so
           far
           this
           Rich
           man
           hath
           a
           Right
           to
           my
           Alms
           ,
           as
           that
           he
           is
           a
           rightfull
           Object
           of
           it
           ,
           as
           to
           the
           righteousness
           of
           my
           action
           .
           So
           if
           God
           bid
           me
           
             forgive
             him
             that
             wrongeth
             me
             ,
             if
             he
             Repent
          
           :
           and
           then
           direct
           me
           to
           judge
           whether
           he
           repent
           by
           the
           Evidences
           (
           there
           being
           no
           other
           way
           :
           )
           and
           these
           Evidences
           being
           only
           probable
           ,
           and
           not
           demonstrastive
           :
           here
           it
           is
           my
           duty
           to
           forgive
           him
           that
           repenteth
           not
           ,
           if
           he
           seem
           to
           repent
           ,
           and
           so
           he
           may
           have
           such
           an
           improper
           right
           to
           my
           forgiveness
           .
           So
           if
           a
           Heathen
           seem
           to
           be
           a
           true
           Christian
           ,
           and
           yet
           dissemble
           ,
           I
           am
           bound
           to
           use
           him
           as
           a
           Christian
           ;
           and
           and
           so
           far
           he
           may
           improperly
           be
           said
           to
           have
           right
           to
           any
           Christian
           Ordinance
           ,
           which
           I
           am
           bound
           to
           dispense
           to
           him
           ,
           If
           he
           claims
           this
           Ordinance
           of
           me
           ,
           he
           sins
           against
           God
           ,
           and
           requireth
           that
           which
           properly
           ,
           and
           before
           God
           ,
           he
           hath
           no
           right
           to
           ,
           and
           which
           he
           ought
           not
           to
           claim
           :
           but
           yet
           he
           clams
           nothing
           but
           what
           I
           am
           bound
           to
           give
           him
           upon
           such
           a
           claim
           .
           You
           may
           see
           then
           that
           here
           may
           be
           three
           distinct
           questions
           according
           to
           this
           three-fold
           sense
           [
           of
           Right
           ]
           For
           the
           fourth
           I
           will
           pass
           ,
           as
           not
           concerning
           our
           present
           business
           .
           )
           1.
           
           
             Whether
             such
             subjects
             have
             any
             Right
             to
             Baptism
             by
             any
             gift
             or
             grant
             of
             God
             to
             themselves
             !
          
           2.
           
           
             Whether
             they
             have
             right
             from
             Gods
             providence
             putting
             them
             into
             possession
             of
             it
             .
          
           3.
           
           
             Whether
             it
             be
             a
             Ministers
             duty
             to
             baptize
             them
          
           ?
           And
           I
           think
           it
           necessary
           to
           handle
           all
           these
           ,
           or
           at
           least
           the
           first
           and
           last
           distinctly
           ,
           because
           that
           one
           dependeth
           on
           the
           other
           ,
           and
           we
           know
           not
           which
           is
           ordinarily
           meant
           when
           this
           question
           is
           put
           .
           Only
           to
           the
           Explication
           of
           the
           last
           term
           ,
           we
           must
           speak
           a
           word
           :
           viz.
           what
           is
           meant
           by
           that
           Baptism
           ,
           the
           Right
           whereto
           we
           are
           now
           enquiring
           after
           ?
           It
           is
           one
           question
           whether
           they
           have
           Right
           to
           the
           thing
           signified
           ,
           viz.
           Christ
           and
           his
           Benefits
           ;
           the
           pardon
           of
           sin
           ,
           and
           Adoption
           ,
           &c.
           
           It
           is
           another
           question
           ,
           whether
           they
           have
           Right
           to
           the
           bare
           sign
           ,
           and
           the
           consequential
           Priviledges
           with
           the
           Church
           ,
           arising
           from
           their
           reputing
           such
           a
           man
           to
           be
           a
           true
           Christian.
           And
           another
           question
           ,
           whether
           they
           have
           Right
           to
           Both
           these
           ?
           Also
           it
           is
           one
           thing
           to
           ask
           ,
           Whether
           men
           have
           right
           to
           performance
           of
           their
           own
           part
           in
           Baptism
           ,
           in
           part
           ?
           or
           in
           whole
           ?
           And
           another
           ,
           Whether
           they
           have
           right
           to
           Gods
           part
           ?
           We
           make
           no
           question
           but
           every
           man
           hath
           liberty
           given
           him
           to
           do
           
           his
           own
           part
           entirely
           ,
           yea
           it
           is
           his
           Duty
           :
           And
           so
           every
           Infidel
           is
           bound
           to
           bring
           his
           child
           to
           Baptism
           ;
           that
           is
           ,
           To
           cease
           his
           Infidelity
           ,
           and
           to
           Dedicate
           himself
           and
           child
           to
           Christ
           ,
           and
           seal
           it
           with
           being
           Baptized
           .
           But
           this
           is
           nothing
           to
           prove
           that
           he
           hath
           Right
           to
           Gods
           part
           in
           Baptism
           ,
           that
           is
           ,
           either
           to
           the
           Washing
           as
           Gods
           seal
           and
           sign
           ;
           or
           to
           the
           cleansing
           signified
           ,
           and
           other
           Benefits
           conveyed
           by
           it
           .
           2.
           
           Nor
           is
           it
           any
           thing
           to
           prove
           that
           he
           hath
           a
           Liberty
           to
           do
           the
           latter
           and
           external
           part
           of
           his
           own
           duty
           ,
           without
           the
           internal
           and
           former
           precedent
           ;
           that
           is
           ,
           to
           be
           baptized
           before
           he
           consent
           to
           the
           terms
           of
           the
           Covenant
           .
           As
           a
           man
           that
           is
           bound
           to
           consent
           in
           mind
           to
           any
           thing
           ,
           and
           promise
           with
           the
           mouth
           ,
           yet
           may
           not
           promise
           before
           he
           consent
           ;
           that
           is
           ,
           Dissemble
           or
           Lye.
           
        
         
           I
           shall
           now
           briefly
           determine
           the
           Question
           as
           to
           each
           of
           the
           three
           forementioned
           sorts
           of
           right
           distinctly
           :
           And
           as
           to
           the
           first
           I
           take
           the
           Question
           to
           lie
           thus
           (
           supposing
           it
           only
           the
           external
           Baptism
           that
           's
           meant
           .
           )
        
         
           
             Whether
             the
             Infant
             Children
             ,
             especially
             natural
             ,
             of
             men
             externally
             baptized
             ,
             but
             now
             notoriously
             ungodly
             ,
             have
             by
             any
             Gift
             of
             Covenant-Grant
             from
             God
             ,
             a
             right
             to
             external
             Baptism
             ?
          
           Which
           I
           determine
           Negatively
           ;
           They
           have
           no
           such
           right
           .
        
         
           And
           herein
           the
           justest
           order
           ,
           it
           belongeth
           to
           the
           Affirmer
           to
           prove
           such
           a
           right
           .
           He
           that
           brings
           his
           claim
           ,
           must
           shew
           his
           Title
           .
           No
           more
           therefore
           can
           be
           required
           of
           me
           but
           this
           Argument
           .
        
         
           If
           such
           Infants
           can
           shew
           no
           good
           Title
           to
           such
           Baptism
           ,
           (
           nor
           any
           for
           them
           )
           then
           have
           they
           no
           Right
           to
           it
           .
           But
           they
           can
           shew
           no
           good
           Title
           .
           
             Ergo
             ▪
          
           &c.
           
        
         
           The
           Major
           is
           undeniable
           ;
           for
           
             Titulus
             est
             fundamentum
             Juris
          
           .
           For
           the
           Minor
           I
           argue
           thus
           :
           If
           they
           can
           shew
           any
           good
           Title
           ,
           it
           is
           either
           some
           grant
           of
           God
           written
           in
           his
           word
           ,
           or
           seeme
           not
           written
           .
           But
           neither
           written
           ,
           nor
           not
           written
           :
           therefore
           none
           at
           all
           .
        
         
           Those
           sober
           persons
           that
           we
           have
           to
           do
           with
           ,
           will
           not
           plead
           an
           unwritten
           grant
           .
           If
           any
           do
           so
           ,
           they
           must
           make
           it
           evident
           to
           a
           Minister
           ,
           before
           he
           can
           take
           it
           for
           currant
           .
        
         
           If
           there
           be
           any
           written
           grant
           ,
           let
           them
           shew
           it
           ;
           for
           we
           know
           of
           none
           .
        
         
         
           But
           yet
           we
           shall
           attempt
           the
           proof
           of
           the
           Negative
           ,
           and
           then
           examine
           the
           Arguments
           which
           are
           usually
           brought
           for
           the
           Affirmative
           .
        
         
           If
           the
           Children
           of
           such
           Parents
           have
           such
           Right
           to
           Baptism
           ,
           it
           is
           either
           for
           their
           own
           sake
           (
           i.e.
           some
           Title
           or
           ground
           in
           themselves
           .
           )
           2.
           or
           for
           their
           immediate
           parents
           ,
           3.
           or
           their
           Ancestors
           ,
           4.
           or
           some
           Undertakers
           ,
           5.
           or
           the
           Church
           .
           These
           five
           grounds
           are
           pleaded
           by
           some
           :
           And
           though
           our
           Question
           directly
           speaketh
           only
           of
           the
           second
           ;
           and
           therefore
           if
           any
           of
           the
           rest
           be
           proved
           ,
           it
           nothing
           makes
           against
           our
           Negative
           determination
           ,
           because
           we
           take
           it
           Reduplicativè
           (
           of
           the
           children
           of
           such
           Parents
           
             as
             theirs
          
           :
           )
           yet
           we
           judge
           it
           most
           usefull
           to
           our
           main
           end
           ,
           that
           we
           touch
           upon
           each
           of
           these
           several
           Claims
           .
        
         
           And
           1.
           
           If
           the
           Infants
           of
           such
           Parents
           have
           any
           such
           Right
           from
           any
           thing
           in
           themselves
           ,
           it
           is
           either
           from
           somewhat
           proper
           to
           themselves
           and
           some
           others
           such
           as
           they
           ,
           or
           somewhat
           common
           to
           all
           Infants
           :
           But
           neither
           of
           these
           ;
           Ergo
           —
           1.
           
           For
           the
           first
           Member
           ,
           I
           know
           nothing
           said
           but
           this
           :
           [
           
             Possibly
             they
             may
             have
             some
             seed
             of
             Grace
             in
             them
             ,
             we
             know
             not
             the
             contrary
             .
          
           ]
           Answ.
           1.
           
           As
           to
           us
           ,
           it
           s
           all
           one
           ,
           
             non
             esse
             ,
             &
             non
             apparere
          
           :
           we
           must
           have
           some
           Evidence
           of
           such
           a
           seed
           of
           Grace
           ,
           or
           else
           we
           cannot
           discern
           it
           .
           2.
           
           Else
           we
           must
           baptize
           the
           children
           of
           all
           or
           any
           Heathen
           or
           Infidel
           ;
           because
           for
           ought
           we
           know
           ,
           they
           may
           have
           some
           seed
           of
           Grace
           .
        
         
           For
           the
           second
           Member
           ,
           it
           is
           thus
           argued
           by
           some
           :
           
             God
             requireth
             nothing
             but
             Consent
             on
             our
             parts
             ,
             to
             our
             enterance
             into
             Covenant
             with
             him
             ,
             seeing
             it
             is
             a
             Covenant
             of
             free
             Grace
             :
             but
             all
             Infants
             must
             by
             us
             be
             supposed
             to
             Consent
             :
             therefore
             all
             must
             be
             supposed
             to
             have
             Right
             to
             Baptism
             .
          
           ]
           The
           Major
           we
           grant
           .
           The
           Minor
           they
           would
           thus
           prove
           :
           
             It
             is
             a
             Rule
             in
             the
             Civil
             Law
             ,
             That
             it
             is
             supp●sed
             that
             a
             man
             will
             be
             willing
             of
             his
             own
             Good
          
           ;
           And
           another
           Rule
           there
           is
           ,
           
             That
             the
             Law
             supposeth
             a
             man
             to
             be
             what
             he
             ought
             to
             be
             ,
             till
             the
             contrary
             appear
             ;
             therefore
             Infants
             ,
             who
             make
             not
             the
             contrary
             appear
             ,
             are
             by
             us
             to
             be
             judged
             virtual
             Consenters
             or
             Accepters
             of
             the
             Covenant
             ;
             and
             consequently
             to
             be
             Baptized
             .
          
           Answ.
           These
           Rules
           may
           hold
           in
           dealings
           between
           man
           and
           man
           ,
           about
           such
           things
           as
           Nature
           may
           both
           discern
           to
           be
           Good
           ,
           and
           desire
           ;
           but
           they
           cannot
           hold
           in
           the
           Case
           in
           hand
           ;
           
           1.
           
           Because
           Nature
           cannot
           sufficiently
           discern
           the
           Desirableness
           of
           the
           Blessings
           of
           the
           Covenant
           ,
           compared
           with
           those
           things
           that
           must
           be
           renounced
           .
           2.
           
           Nor
           can
           it
           truly
           desire
           them
           without
           Grace
           .
           3.
           
           And
           the
           common
           Experience
           of
           the
           world
           telleth
           us
           ,
           that
           the
           most
           of
           men
           ,
           by
           far
           ,
           do
           not
           truly
           consent
           ,
           when
           they
           hear
           the
           terms
           of
           the
           Covenant
           .
           This
           therefore
           may
           not
           be
           supposed
           :
           For
           Natures
           Inclination
           to
           our
           own
           Good
           ,
           is
           no
           sufficient
           ground
           of
           the
           supposition
           :
           Nor
           yet
           any
           Obligation
           that
           can
           lie
           on
           us
           to
           charitable
           thoughts
           of
           Infant
           's
           Inclinations
           .
           For
           it
           is
           one
           of
           the
           Principles
           of
           our
           Religion
           ,
           that
           Nature
           is
           so
           depraved
           ,
           as
           that
           every
           man
           is
           the
           great
           Enemy
           of
           himself
           consequentially
           ,
           as
           being
           inclined
           to
           the
           way
           of
           his
           own
           ruine
           ;
           till
           Christ
           the
           Physitian
           of
           Nature
           do
           work
           a
           Cure.
           4.
           
           And
           if
           this
           Argument
           would
           hold
           ,
           it
           would
           prove
           that
           all
           the
           Infants
           of
           the
           world
           have
           right
           to
           Baptism
           ;
           which
           is
           not
           to
           be
           supposed
           .
           5.
           
           Yea
           it
           wou●d
           prove
           that
           they
           have
           equal
           right
           with
           Christians
           ,
           which
           is
           yet
           more
           evidently
           false
           .
           6.
           
           Infants
           in
           such
           Covenants
           are
           reputed
           to
           be
           as
           their
           Pa●●nt
           ,
           who
           ●huse
           for
           them
           that
           cannot
           chuse
           for
           themselves
           .
           If
           therefore
           the
           Parents
           consent
           not
           ,
           it
           is
           supposed
           that
           the
           Child
           consen●s
           not
           ;
           and
           no
           parent
           can
           truly
           consent
           for
           his
           childe
           that
           re
           useth
           for
           himself
           .
           7.
           
           The
           Covenant
           hath
           not
           only
           benefits
           on
           Gods
           part
           to
           be
           conferred
           ,
           but
           also
           duties
           on
           our
           part
           required
           ;
           and
           it
           cannot
           be
           supposed
           that
           all
           will
           faithfully
           perform
           such
           duties
           .
           So
           much
           for
           the
           first
           pretended
           Title
           .
        
         
           The
           second
           pretended
           Title
           of
           such
           Infants
           to
           Baptism
           ,
           is
           upon
           the
           account
           of
           the
           Interest
           of
           their
           immediate
           Parents
           ;
           and
           because
           this
           is
           both
           the
           proper
           subject
           of
           our
           question
           ,
           and
           also
           the
           great
           difficuly
           ,
           and
           most
           insisted
           on
           ,
           I
           shall
           say
           somewhat
           more
           to
           it
           :
           And
           I
           prove
           the
           Negative
           thus
           .
        
         
           1.
           
           If
           notoriously
           ungodly
           Parents
           have
           no
           right
           themselves
           to
           the
           Benefits
           of
           the
           Covenant
           ,
           nor
           to
           be
           Baptized
           if
           it
           were
           now
           to
           do
           :
           then
           cannot
           their
           children
           have
           a
           right
           upon
           the
           account
           of
           any
           interest
           of
           theirs
           .
           But
           the
           Antecedent
           is
           true
           :
           Therefore
           the
           validity
           of
           the
           consequence
           is
           evident
           ;
           in
           that
           no
           man
           can
           give
           that
           he
           hath
           none
           to
           give
           ,
           nor
           can
           we
           derive
           any
           Interest
           from
           him
           that
           hath
           none
           himself
           .
           If
           any
           say
           ,
           he
           may
           have
           an
           Interest
           for
           his
           child
           that
           hath
           none
           for
           himself
           ;
           
           I
           Reply
           .
           1.
           
           Then
           the
           childe
           hath
           not
           his
           interest
           in
           and
           with
           the
           Parent
           ,
           nor
           as
           reputed
           a
           member
           of
           him
           .
           2.
           
           That
           Interest
           must
           be
           produced
           and
           proved
           .
           I
           have
           not
           yet
           heard
           what
           it
           should
           be
           save
           what
           the
           next
           Objection
           intimates
           .
        
         
           Why
           then
           may
           not
           the
           same
           be
           said
           of
           an
           Infidel
           ,
           that
           he
           may
           have
           a
           right
           for
           his
           child
           ,
           though
           none
           for
           himself
           ?
           It
           is
           objected
           ,
           that
           being
           himself
           baptized
           ,
           he
           once
           had
           right
           to
           Church-membership
           for
           himself
           and
           his
           child
           ;
           and
           though
           he
           hath
           lost
           this
           by
           Apostacy
           himself
           ,
           yet
           there
           is
           no
           reason
           why
           his
           child
           should
           be
           a
           loser
           by
           his
           fall
           .
           Answ.
           1.
           
           According
           to
           this
           objection
           the
           children
           of
           all
           Infidels
           ,
           Jews
           ,
           Turks
           ,
           and
           Heathens
           should
           have
           right
           for
           their
           Parents
           sake
           ,
           supposing
           those
           Parents
           to
           have
           been
           once
           baptized
           ,
           and
           now
           to
           be
           Apostates
           .
           2.
           
           But
           those
           children
           were
           either
           born
           before
           their
           Parents
           Apostacy
           ,
           or
           after
           .
           If
           before
           ,
           then
           I
           grant
           the
           Parent
           loseth
           not
           the
           childs
           right
           by
           Apostacy
           ,
           because
           that
           right
           was
           fixed
           upon
           the
           child
           himself
           ,
           upon
           the
           account
           of
           the
           Parents
           interest
           .
           And
           we
           may
           suppose
           him
           baptized
           thereupon
           ,
           and
           so
           there
           is
           no
           cause
           for
           a
           doubt
           :
           For
           as
           the
           case
           is
           rare
           for
           a
           man
           that
           before
           was
           rightfully
           a
           Church-member
           to
           the
           outward
           appearance
           ,
           to
           Apostatize
           between
           the
           Birth
           and
           Baptism
           ;
           so
           I
           will
           purposely
           shun
           that
           Controversie
           ,
           Whether
           the
           child
           by
           such
           Apostacy
           loseth
           his
           right
           ,
           or
           whether
           a
           Baptized
           Infant
           be
           supposed
           excommunicate
           in
           the
           Fathers
           excommunication
           ?
           For
           my
           part
           ,
           I
           affirm
           no
           such
           thing
           :
           But
           if
           the
           child
           be
           born
           after
           the
           Parents
           Apostacy
           from
           faith
           or
           a
           godly
           life
           ,
           then
           no
           man
           can
           say
           the
           childe
           loseth
           any
           right
           by
           the
           Parents
           sin
           ;
           for
           how
           can
           he
           los●
           that
           which
           he
           never
           had
           .
           If
           you
           say
           the
           Parent
           had
           it
           for
           himself
           and
           his
           child
           ;
           I
           answer
           ,
           true
           ,
           had
           he
           been
           sincere
           on
           supposition
           he
           had
           children
           ;
           but
           not
           for
           those
           children
           he
           had
           not
           ,
           though
           if
           he
           continue
           in
           the
           faith
           till
           he
           have
           them
           ,
           he
           then
           hath
           ●hose
           Priviledges
           for
           himself
           and
           them
           ;
           they
           can
           be
           no
           subjects
           of
           right
           that
           had
           no
           existence
           ;
           I
           grant
           he
           may
           have
           a
           grant
           of
           such
           right
           to
           him
           and
           his
           seed
           ,
           as
           a
           Prince
           may
           grant
           to
           a
           faithful
           subject
           to
           him
           and
           to
           his
           heirs
           :
           But
           1.
           
           This
           is
           on
           supposition
           that
           he
           will
           have
           heirs
           .
           2.
           
           That
           he
           forfei●s
           no●
           his
           right
           before
           he
           hath
           heirs
           :
           otherwise
           as
           he
           apparen●ly
           ●●s●th
           it
           to
           himself
           ,
           so
           doth
           he
           to
           them
           :
           
           if
           he
           make
           an
           intercision
           ,
           he
           stops
           the
           conveyance
           of
           the
           benefit
           by
           a
           prevention
           ,
           so
           that
           it
           never
           comes
           to
           the
           Heir
           :
           But
           because
           it
           is
           the
           antecedent
           that
           requires
           all
           the
           proof
           [
           that
           notoriously
           ungodly
           Parents
           have
           no
           Interest
           themselves
           to
           be
           Church-members
           ,
           and
           to
           be
           baptized
           ,
           if
           it
           were
           to
           be
           done
           again
           ]
           I
           shall
           prove
           it
           as
           followeth
           .
        
         
           1.
           
           Argu.
           They
           that
           have
           not
           that
           faith
           which
           is
           the
           condition
           of
           the
           Covenant
           ,
           and
           notoriously
           shew
           that
           they
           have
           it
           not
           ,
           have
           no
           right
           to
           Baptism
           .
           But
           such
           are
           all
           they
           who
           are
           notoriously
           ungodly
           .
           Ergo.
           &c.
           
        
         
           Or
           they
           that
           notoriously
           manifest
           that
           they
           consent
           not
           to
           the
           terms
           of
           the
           Covenant
           ,
           have
           no
           right
           to
           Baptism
           .
           But
           ,
           
             &c.
             Ergo.
          
           
        
         
           The
           Major
           is
           proved
           hence
           .
           1.
           
           What
           else
           is
           there
           to
           hinder
           any
           Heathen
           from
           the
           like
           Right
           ?
           2.
           
           Because
           that
           the
           probable
           Profession
           of
           such
           a
           further
           consent
           is
           necessary
           to
           justifie
           baptizing
           of
           them
           .
           3.
           
           Because
           mutual
           consent
           is
           necessary
           to
           a
           mutual
           Covenant
           ;
           and
           the
           Covenant
           must
           be
           mutual
           :
           no
           man
           hath
           right
           to
           Gods
           part
           that
           refuseth
           his
           own
           .
           This
           is
           all
           so
           far
           past
           question
           ,
           that
           I
           pass
           it
           over
           the
           more
           lightly
           .
           All
           the
           doubt
           then
           is
           of
           the
           Minor
           ,
           [
           Whether
           no
           man
           have
           the
           necessary
           condition
           of
           the
           baptismal
           Covenant
           on
           Gods
           part
           that
           is
           notoriously
           ungodly
           ]
           or
           [
           Whether
           all
           such
           ungodly
           men
           do
           notoriously
           manifest
           that
           they
           consent
           not
           to
           the
           terms
           of
           the
           Covenant
           ]
           I
           speak
           not
           here
           of
           any
           subsequent
           condition
           which
           God
           imposeth
           upon
           the
           Covenanter
           only
           for
           the
           future
           ;
           but
           only
           of
           the
           condition
           which
           God
           imposeth
           upon
           us
           that
           he
           may
           be
           in
           Covenant
           with
           us
           ,
           and
           that
           it
           may
           be
           a
           bargain
           ;
           and
           that
           this
           is
           a
           true
           inconsistent
           with
           notorious
           ungodliness
           ,
           I
           was
           going
           about
           at
           large
           to
           prove
           it
           ;
           But
           I
           remember
           that
           I
           have
           done
           it
           already
           in
           26.
           
           Arguments
           ,
           against
           Mr.
           Blake's
           ,
           and
           therefore
           I
           think
           it
           better
           for
           you
           &
           me
           that
           I
           refer
           you
           thither
           ,
           than
           to
           write
           them
           here
           over
           again
           ,
           or
           needlesly
           to
           add
           any
           more
           to
           the
           same
           purpose
           :
           If
           any
           say
           that
           though
           God
           require
           as
           a
           duty
           such
           a
           Faith
           as
           is
           inonsistent
           with
           notorious
           ungodliness
           ,
           yet
           not
           as
           
             Absolutely
             necessary
          
           that
           he
           may
           be
           engaged
           to
           us
           in
           Covenant
           ,
           or
           that
           we
           may
           have
           proper
           right
           to
           Baptism
           ;
           I
           answer
           ,
           God
           hath
           but
           one
           Covenant
           
           of
           Grace
           which
           Baptism
           sealeth
           ;
           our
           sound
           believing
           is
           the
           condition
           of
           that
           one
           Covenant
           ;
           that
           is
           ,
           that
           it
           may
           be
           a
           Mutual
           Actual
           Covenant
           :
           If
           then
           there
           be
           any
           other
           Covenant
           having
           other
           Conditions
           ,
           we
           must
           wait
           till
           both
           Covenant
           and
           Conditions
           be
           made
           known
           .
           Were
           it
           worth
           the
           while
           ,
           or
           a
           thing
           necessary
           ,
           I
           would
           stand
           to
           prove
           the
           Negative
           ,
           viz.
           that
           there
           is
           no
           Covenant
           sealed
           by
           Baptism
           which
           only
           promiseth
           Baptism
           as
           the
           Benefit
           ,
           or
           any
           other
           meer
           Externals
           ;
           but
           that
           the
           Covenant
           which
           Baptism
           sealeth
           is
           only
           that
           which
           promiseth
           Remission
           ,
           Salvation
           ,
           and
           outward
           Mercies
           as
           appurtenances
           and
           means
           so
           far
           as
           necessary
           .
        
         
           Arg.
           2.
           
           They
           that
           have
           no
           right
           to
           Remission
           of
           sin
           ,
           have
           no
           right
           given
           them
           by
           God
           to
           Baptism
           ;
           but
           the
           Notoriously
           Ungodly
           have
           no
           right
           to
           remission
           of
           sin
           .
           Ergo.
           &c.
           The
           Minor
           will
           not
           be
           denied
           .
           The
           Major
           is
           proved
           thus
           :
           God
           hath
           appointed
           no
           Baptism
           as
           his
           gift
           ,
           but
           what
           is
           for
           remission
           of
           sin
           ,
           as
           the
           thing
           sealed
           and
           exhibited
           by
           it
           .
           Therefore
           ,
           They
           that
           have
           no
           right
           to
           Remission
           ,
           have
           no
           right
           to
           Baptism
           .
           The
           Antecedent
           is
           undoubted
           ;
           The
           Consequent
           is
           grounded
           on
           this
           truth
           ,
           that
           God
           hath
           made
           no
           Covenant
           to
           any
           man
           of
           the
           bare
           seals
           without
           the
           thing
           signified
           :
           shew
           such
           a
           Promise
           if
           you
           affirm
           it
           .
           2.
           
           What
           God
           hath
           joyned
           so
           nearly
           as
           the
           exhibiting
           sign
           and
           thing
           exhibited
           no
           man
           may
           lawfully
           put
           asunder
           :
           It
           s
           a
           mans
           sin
           to
           take
           the
           sign
           without
           the
           thing
           signified
           .
           It
           is
           not
           probable
           therefore
           that
           God
           hath
           made
           any
           Promise
           of
           the
           naked
           sign
           without
           the
           thing
           signified
           :
           If
           God
           give
           right
           to
           such
           an
           ungodly
           man
           to
           be
           baptized
           ,
           then
           he
           gives
           him
           right
           to
           be
           Baptized
           for
           Remission
           of
           sin
           (
           for
           this
           is
           his
           express
           and
           affixed
           Use
           and
           signification
           ,
           )
           but
           he
           doth
           not
           give
           him
           right
           to
           be
           Baptized
           for
           the
           Remission
           of
           sin
           .
           Ergo.
           &c.
           
        
         
           The
           Minor
           I
           prove
           thus
           .
           If
           he
           give
           him
           Right
           to
           be
           baptized
           for
           the
           Remission
           of
           sin
           ,
           then
           either
           for
           actual
           Remission
           (
           to
           be
           sealed
           by
           Baptism
           )
           or
           for
           Conditional
           future
           Remission
           ;
           but
           for
           neither
           of
           these
           .
           Ergo.
           
        
         
           Not
           for
           Actual
           Remission
           ;
           for
           then
           Notoriously
           Ungodly
           persons
           are
           Actually
           remitted
           ;
           which
           is
           not
           true
           :
           Nor
           for
           
           Condit●onal
           ;
           for
           then
           no
           more
           is
           given
           then
           all
           the
           World
           hath
           (
           at
           least
           that
           hear
           the
           Gospel
           )
           even
           persecuting
           Infidels
           ;
           and
           then
           all
           they
           may
           as
           well
           be
           baptized
           ;
           for
           God
           pardoneth
           all
           upon
           condition
           they
           repent
           and
           believe
           .
        
         
           Argu.
           3.
           
           If
           God
           be
           not
           at
           all
           actually
           obliged
           in
           Covenant
           to
           any
           notorious
           ungodly
           man
           ,
           then
           is
           he
           not
           obliged
           to
           give
           him
           Baptism
           .
           But
           God
           is
           not
           obliged
           so
           to
           him
           .
           Ergo.
           
        
         
           The
           Minor
           is
           unquestionable
           ;
           The
           Major
           is
           granted
           by
           most
           of
           our
           Divines
           ,
           who
           make
           the
           contrary
           Doctrine
           Pelagianism
           ,
           that
           God
           should
           be
           obliged
           to
           man
           in
           the
           state
           of
           Nature
           ,
           in
           such
           a
           Covenant
           :
           If
           God
           be
           obliged
           to
           give
           them
           Baptism
           ,
           then
           if
           he
           should
           not
           give
           it
           them
           ,
           he
           breaks
           Promise
           with
           them
           ;
           But
           the
           Consequence
           is
           unsound
           ;
           Ergo
           ,
           &c.
           
           Nor
           doth
           he
           give
           them
           power
           to
           claim
           it
           from
           the
           Church-Officers
           ;
           for
           they
           can
           shew
           no
           Title
           .
        
         
           Argum.
           4.
           
           If
           God
           have
           given
           a
           Covenant-Right
           to
           a
           notorious
           ungodly
           man
           to
           be
           baptized
           ,
           then
           either
           to
           baptism
           only
           ,
           or
           other
           blessings
           with
           it
           ;
           but
           neither
           of
           these
           ,
           Ergo
           ,
           &c.
           
           The
           first
           will
           not
           be
           affirmed
           :
           What
           then
           be
           the
           other
           blessings
           ?
           Either
           they
           are
           special
           and
           spiritual
           ,
           but
           that
           's
           not
           defended
           ;
           or
           outward
           and
           common
           ,
           which
           is
           like
           is
           meant
           ;
           for
           they
           call
           it
           an
           outward
           Covenant
           .
           Bu●
           as
           God
           hath
           given
           outward
           things
           but
           conditionally
           to
           Believers
           ;
           so
           there
           is
           no
           such
           Covenant
           of
           outward
           mercies
           alone
           that
           can
           be
           shewed
           in
           the
           word
           which
           is
           now
           in
           force
           to
           us
           .
        
         
           Arg.
           5.
           
           According
           to
           the
           definition
           of
           most
           of
           our
           Divines
           ,
           the
           outward
           washing
           alone
           without
           inward
           Grace
           ,
           is
           not
           Baptism
           :
           Therefore
           if
           God
           give
           them
           right
           to
           the
           washing
           without
           the
           Grace
           ,
           he
           gives
           them
           not
           right
           to
           Baptism
           :
           but
           this
           is
           but
           
             ad
             hominem
          
           .
        
         
           I
           do
           but
           superficially
           touch
           these
           things
           .
           1.
           
           Because
           (
           as
           I
           said
           )
           the
           Arguments
           to
           Mr.
           Blake
           are
           full
           .
           2.
           
           Because
           I
           am
           informed
           that
           all
           this
           is
           granted
           with
           those
           Divines
           with
           whom
           I
           have
           debated
           this
           point
           ,
           and
           that
           they
           confess
           that
           none
           but
           sound
           Believers
           have
           engaged
           God
           in
           actual
           Covenant
           to
           them
           ,
           but
           only
           in
           the
           common
           conditional
           Covenant
           ,
           and
           consequently
           it
           is
           not
           by
           Covenant
           grant
           that
           the
           notoriously
           ungodly
           have
           
           right
           to
           Baptism
           ,
           but
           by
           other
           waies
           which
           we
           are
           next
           to
           speak
           to
           .
           I
           am
           informed
           that
           this
           is
           all
           granted
           ;
           but
           then
           I
           must
           add
           ,
           that
           they
           yield
           that
           such
           men
           have
           no
           true
           proper
           right
           at
           all
           :
           for
           such
           proper
           right
           is
           of
           the
           nature
           of
           the
           debitum
           ,
           the
           dueness
           of
           the
           Benefit
           .
           So
           that
           a
           man
           may
           thence
           lay
           claim
           to
           it
           as
           his
           due
           .
           And
           the
           right
           (
           between
           God
           and
           Man
           )
           we
           receive
           only
           by
           Gods
           moral
           Gift
           ,
           which
           is
           by
           some
           promise
           or
           grant
           by
           his
           word
           or
           revelation
           of
           his
           Will
           
             de
             debito
             habendi
          
           ;
           for
           this
           dueness
           or
           right
           is
           a
           moral
           thing
           ,
           and
           must
           come
           by
           his
           moral
           act
           ,
           such
           as
           among
           men
           we
           call
           political
           or
           civil
           .
        
         
           But
           mark
           how
           the
           other
           two
           sorts
           of
           right
           differ
           from
           this
           :
           That
           which
           follows
           Gods
           Physical
           disposal
           by
           Providence
           ,
           gives
           a
           man
           no
           proper
           right
           of
           dueness
           ,
           but
           only
           makes
           it
           
             non
             injustum
          
           ,
           and
           I
           think
           not
           prope●l
           positively
           justum
           ,
           that
           he
           should
           possess
           it
           :
           as
           if
           I
           see
           a
           man
           ready
           to
           dye
           for
           cold
           ,
           and
           cast
           a
           garment
           on
           him
           :
           only
           these
           two
           things
           follow
           ;
           first
           that
           is
           is
           
             not
             unjust
          
           for
           him
           to
           possess
           it
           ;
           2.
           
           That
           it
           
             is
             unjust
          
           for
           any
           other
           to
           deprive
           him
           of
           it
           ;
           but
           this
           is
           no
           dueness
           :
           or
           if
           he
           have
           any
           proper
           right
           ,
           it
           is
           after
           the
           possession
           ,
           and
           not
           before
           .
        
         
           And
           then
           the
           third
           sort
           of
           right
           which
           ariseth
           from
           a
           precept
           to
           others
           concerning
           the
           manner
           of
           their
           duty
           ,
           is
           properly
           no
           right
           ,
           as
           not
           giving
           a
           due
           or
           title
           to
           the
           Benefit
           ,
           but
           only
           it
           makes
           my
           act
           of
           application
           to
           be
           just
           ,
           and
           him
           to
           be
           the
           Object
           of
           a
           
             just
             Act
          
           ;
           not
           just
           because
           of
           his
           Title
           ,
           from
           a
           gift
           of
           God
           ;
           but
           from
           a
           precept
           to
           me
           :
           so
           that
           as
           the
           three
           Instruments
           differ
           ,
           Gift
           or
           
             Covenant
             ,
             Natural
             disposal
          
           ,
           and
           Precept
           ,
           so
           do
           these
           three
           sorts
           of
           right
           differ
           :
           the
           first
           only
           being
           debitum
           ,
           the
           second
           
             non
             injustum
          
           ,
           the
           third
           justum
           :
           and
           the
           Subject
           of
           the
           third
           is
           but
           
             my
             act
          
           ▪
           and
           not
           the
           person
           who
           is
           the
           Object
           .
           It
           is
           just
           that
           I
           obey
           God
           ,
           and
           so
           do
           such
           an
           Act
           on
           him
           .
        
         
           Having
           said
           thus
           much
           for
           preparation
           ,
           I
           shall
           anon
           speak
           more
           particularly
           to
           the
           two
           later
           sorts
           of
           right
           :
           but
           first
           we
           shall
           touch
           briefly
           the
           third
           pretended
           title
           ,
           which
           some
           insist
           on
           ,
           of
           such
           Infants
           proper
           right
           to
           baptism
           .
        
         
           The
           third
           was
           upon
           the
           account
           of
           their
           Ancestors
           true
           faith
           ,
           though
           the
           immediate
           Parents
           weee
           notoriously
           ungodly
           
           They
           that
           plead
           this
           title
           ,
           will
           not
           prove
           it
           good
           :
           2.
           
           I
           thus
           disprove
           it
           .
        
         
           Agrum
           .
           1.
           
           If
           the
           Promise
           to
           the
           faithfull
           and
           their
           Seed
           to
           many
           generations
           ,
           doth
           necessarily
           suppose
           an
           uninterrupted
           succession
           of
           faithful
           Progenitors
           of
           that
           seed
           ,
           then
           that
           promise
           gives
           no
           right
           to
           the
           Infants
           of
           notoriously
           ungodly
           Parents
           .
           But
           the
           Antecedent
           is
           true
           :
           therefore
           so
           is
           the
           Consequent
           .
           The
           Consequent
           I
           suppose
           to
           be
           manifested
           before
           :
           the
           Antecedent
           I
           prove
           by
           these
           following
           Arguments
           :
           1.
           
           If
           the
           promise
           suppose
           not
           an
           uninterrupted
           succession
           of
           faithful
           Progenitors
           ,
           then
           by
           virtue
           of
           the
           Promise
           to
           Noah
           all
           the
           world
           have
           Right
           to
           baptism
           .
           But
           the
           Consequent
           is
           false
           :
           therefore
           so
           is
           the
           Antecedent
           .
           If
           they
           urge
           the
           words
           of
           the
           second
           Commandment
           ,
           it
           is
           certain
           that
           it
           is
           not
           a
           thousand
           generations
           since
           Noah
           .
           This
           Question
           is
           commonly
           put
           to
           our
           Brethren
           in
           this
           case
           ,
           [
           Where
           shall
           we
           stop
           ,
           and
           on
           what
           grounds
           shall
           we
           stop
           ,
           if
           it
           extend
           not
           to
           all
           the
           world
           ?
           ]
           and
           they
           answer
           variously
           :
           One
           reverend
           Brother
           ,
           Mr.
           Blake
           on
           the
           Covenant
           ,
           pag.
           140.
           saith
           [
           
             He
             knows
             few
             that
             say
             the
             Predecessor
             gives
             right
             without
             the
             immediate
             Parent
             .
             But
             all
             concur
             in
             a
             joint
             way
             to
             communicate
             a
             Covenant
             Interest
             .
          
           ]
           This
           yields
           the
           necessity
           of
           a
           non-intercision
           .
           Others
           say
           ,
           first
           out
           of
           Calvin
           and
           Ames
           ,
           [
           
             Vbi
             non
             prorsus
             interciditur
             Christianismi
             professio
             ,
             &
             ubi
             praesumuntur
             esse
             Christiani
             .
          
           ]
           to
           which
           I
           answer
           ;
           If
           it
           be
           a
           profession
           of
           Christianity
           properly
           so
           called
           ,
           then
           the
           right
           may
           come
           by
           the
           immediate
           parent
           ,
           and
           there
           is
           no
           intercision
           .
           But
           if
           it
           be
           in
           a
           profession
           equivocally
           so
           called
           ,
           that
           is
           ,
           such
           as
           is
           not
           a
           probable
           sign
           of
           the
           thing
           professed
           ,
           then
           I
           suppose
           I
           have
           proved
           that
           such
           a
           profession
           is
           indeed
           not
           a
           profession
           ,
           gives
           no
           title
           ,
           and
           such
           is
           that
           of
           every
           notorious
           ungodly
           parent
           .
           2.
           
           It
           is
           answered
           by
           others
           ,
           that
           
             it
             must
             be
             by
             some
             Ancestors
             alive
             that
             will
             undertake
             their
             education
             .
          
           To
           which
           I
           reply
           ;
           then
           the
           Ancestor
           gives
           him
           not
           a
           right
           as
           an
           Ancestor
           ,
           but
           as
           an
           Vndertaker
           (
           of
           which
           more
           anon
           ;
           )
           though
           he
           be
           no
           fitter
           to
           be
           an
           Undertaker
           than
           another
           .
           Others
           say
           ,
           that
           the
           
             children
             of
             Christians
             known
             or
             presumed
             to
             be
             such
             ,
             living
             or
             dead
             ,
             may
             baptized
             .
          
           Repl.
           Then
           all
           the
           children
           under
           the
           Turks
           ,
           whose
           Ancestors
           were
           
           known
           Christians
           ,
           may
           be
           baptized
           ;
           and
           why
           not
           all
           the
           world
           ,
           when
           Noah
           and
           Adam
           were
           known
           to
           be
           in
           Covenant
           ?
           or
           all
           this
           Nation
           ,
           if
           they
           had
           been
           Heathens
           this
           hundred
           years
           ,
           because
           their
           Ancestors
           were
           justly
           presumed
           to
           be
           Christians
           ?
        
         
           Argum.
           2.
           
           In
           the
           common
           sense
           of
           such
           a
           Covenant
           amongst
           men
           ,
           it
           would
           necessarily
           suppose
           an
           uninterrupted
           succession
           of
           faithfull
           Progenitors
           ,
           that
           make
           no
           forfeiture
           before
           any
           right
           can
           be
           conveyed
           to
           their
           issue
           :
           therefore
           it
           must
           be
           so
           interpreted
           in
           our
           present
           case
           ,
           seeing
           we
           must
           not
           go
           from
           the
           known
           use
           or
           sense
           of
           words
           ,
           without
           some
           apparent
           reason
           ,
           whereof
           here
           is
           none
           that
           I
           see
           ;
           And
           the
           Antecedent
           is
           a
           known
           case
           .
           If
           a
           Prince
           do
           convey
           certain
           priviledges
           &
           Honors
           to
           a
           man
           and
           his
           Heirs
           and
           Posterity
           for
           ever
           ,
           this
           word
           certainly
           implies
           this
           supposition
           or
           condition
           ,
           that
           neither
           he
           nor
           any
           after
           him
           do
           make
           a
           forfeiture
           :
           for
           if
           they
           turn
           Traytors
           ,
           the
           Covenant
           is
           broke
           ,
           the
           Grant
           is
           void
           ,
           and
           they
           cannot
           by
           that
           convey
           any
           such
           right
           to
           Posterity
           .
        
         
           Argum.
           3.
           
           If
           the
           Promise
           aforesaid
           did
           not
           imply
           a
           necessary
           non-interruption
           of
           faithfull
           Progenitors
           ,
           then
           the
           Promise
           and
           threatning
           could
           not
           be
           verified
           :
           but
           the
           Consequent
           is
           not
           to
           be
           admitted
           ;
           therefore
           the
           Consequence
           is
           plain
           ,
           in
           that
           as
           the
           Promise
           is
           to
           many
           generations
           of
           those
           that
           love
           God
           and
           keep
           his
           Commandments
           ;
           so
           the
           Threatning
           is
           ,
           that
           he
           will
           visit
           the
           sins
           of
           the
           Fathers
           on
           the
           children
           to
           the
           third
           and
           fourth
           generation
           of
           ,
           &c.
           Exod.
           20.34
           .
           where
           God
           proclaims
           it
           with
           his
           name
           ;
           and
           doubtless
           both
           the
           Threatning
           and
           the
           Promise
           is
           such
           ,
           that
           it
           cannot
           be
           that
           the
           same
           persons
           are
           under
           both
           at
           once
           :
           being
           certainly
           therefore
           under
           the
           Threatning
           ,
           they
           are
           from
           under
           the
           Promise
           .
        
         
           Argum
           4.
           
           The
           Threatning
           to
           the
           third
           and
           fourth
           generation
           is
           necessary
           to
           be
           understood
           on
           supposition
           ,
           that
           
             there
             be
             an
             uninterrupted
             succession
             of
             wicked
             Progenitors
          
           :
           therefore
           by
           proportion
           so
           must
           the
           Promise
           be
           understood
           ,
           as
           to
           a
           
             necessary
             succession
             of
             faithful
             Progenitors
          
           .
        
         
           Argum.
           5.
           
           The
           natural
           Interest
           that
           Ancestors
           have
           in
           such
           Posterity
           is
           not
           immediate
           ,
           but
           
             mediante
             Parente
             proximo
          
           :
           therefore
           so
           is
           the
           Covenant-Interest
           ;
           because
           it
           proceedeth
           on
           supposition
           
           of
           the
           Natural
           .
           We
           receive
           nothing
           from
           a
           Grandfather
           but
           by
           a
           Father
           ,
           but
           what
           dependeth
           on
           his
           free
           will
           :
           an
           intercision
           therefore
           preventeth
           our
           Priviledges
           .
           It
           is
           here
           objected
           ,
           that
           it
           is
           
             harsh
             to
             affirm
             that
             the
             immediate
             Parents
             sin
             depriveth
             Posterity
             of
             the
             Benefit
             ,
             though
             the
             Ancestors
             were
             never
             so
             godly
             ;
             for
             so
             the
             children
             should
             suffer
             for
             the
             Parents
             sin
             .
          
           Ans.
           1.
           the
           children
           never
           had
           right
           ,
           therefore
           never
           lost
           it
           .
           2.
           
           It
           s
           just
           that
           they
           suffer
           for
           the
           Parents
           sin
           :
           when
           Parents
           have
           lost
           their
           right
           ,
           they
           cannot
           convey
           it
           to
           others
           .
           Object
           .
           Paul
           saith
           of
           the
           Jews
           ,
           
             They
             are
             beloved
             for
             the
             Fathers
             sake
             .
          
           Answ.
           So
           far
           beloved
           ,
           as
           that
           God
           will
           reclaim
           them
           in
           after-ages
           ,
           and
           now
           convert
           a
           remnant
           :
           but
           not
           so
           far
           beloved
           ,
           as
           that
           any
           child
           of
           an
           unbelieving
           Jew
           had
           right
           to
           Baptism
           for
           Abraham
           or
           any
           Ancestors
           sake
           ,
           and
           that
           Love
           was
           from
           a
           part
           of
           the
           Covenant
           proper
           to
           Abrahams
           seed
           .
           Object
           .
           
             Th●re
             could
             not
             be
             a
             higher
             evidence
             of
             Ap●stacy
             ,
             than
             to
             gi●e
             their
             children
             to
             a
             false
             God
             ;
             yet
             this
             did
             the
             children
             of
          
           Israel
           ,
           
             and
             yet
             their
             Posterity
             had
             right
             to
             Circumcision
             .
          
           Answ.
           I
           will
           reserve
           the
           answer
           of
           this
           to
           the
           end
           ,
           where
           we
           shall
           have
           further
           reason
           to
           consider
           it
           ,
           and
           next
           proceed
           to
           the
           fourth
           pretended
           Title
           of
           such
           Infants
           .
        
         
           The
           fourth
           part
           of
           this
           Question
           is
           ,
           Whether
           the
           Infants
           of
           notorious
           ungodly
           parents
           may
           not
           have
           right
           to
           Baptism
           ,
           
             on
             the
             account
             of
             some
             Vndertakers
          
           ?
           Answ.
           If
           this
           be
           so
           ,
           it
           s
           nothing
           against
           our
           Negative
           determination
           of
           the
           main
           Question
           ,
           viz.
           Whether
           they
           have
           right
           for
           their
           Parents
           sake
           ?
           2.
           
           We
           distinguish
           of
           Undertakers
           ;
           some
           are
           such
           as
           will
           undertake
           that
           another
           man
           shall
           bring
           up
           his
           child
           well
           :
           2.
           
           Some
           will
           undertake
           to
           do
           it
           themselves
           ,
           yet
           not
           to
           educate
           it
           as
           their
           own
           ,
           but
           as
           another
           mans
           ,
           and
           at
           his
           disposal
           :
           neither
           of
           these
           undertakings
           can
           give
           any
           right
           .
           3.
           
           But
           if
           the
           child
           do
           either
           by
           the
           total
           resignation
           of
           the
           Parent
           ,
           or
           by
           adoption
           or
           the
           death
           of
           the
           Parents
           ,
           or
           by
           purchase
           ,
           or
           any
           other
           just
           means
           ,
           become
           his
           Own
           that
           undertakes
           for
           him
           :
           so
           that
           the
           child
           is
           
             ejus
             juris
          
           ,
           as
           his
           own
           children
           are
           ,
           and
           at
           his
           dispose
           ,
           then
           the
           Question
           is
           much
           harder
           .
           And
           for
           my
           part
           ,
           I
           encline
           to
           judge
           that
           such
           a
           child
           hath
           Right
           upon
           that
           mans
           account
           :
           1.
           
           Because
           that
           in
           a
           Law-sense
           this
           man
           is
           his
           Father
           .
           2.
           
           Because
           all
           that
           God
           requireth
           in
           the
           free
           universal
           Covenant
           of
           Grace
           ,
           to
           our
           participation
           
           of
           his
           Benefits
           ,
           is
           our
           consent
           :
           and
           children
           do
           consent
           bo
           those
           whose
           they
           are
           :
           For
           they
           that
           owe
           them
           ,
           or
           whose
           they
           are
           ,
           have
           the
           disposal
           of
           them
           ,
           and
           so
           of
           their
           Wills
           interpretatively
           ;
           and
           may
           among
           men
           make
           any
           Covenant
           for
           them
           which
           is
           for
           their
           good
           (
           at
           least
           ,
           )
           and
           oblige
           them
           to
           the
           performance
           of
           conditions
           .
           3.
           
           Because
           God
           so
           determined
           it
           with
           Abraham
           ,
           when
           he
           called
           him
           so
           solemnly
           to
           renew
           his
           Covenant
           ,
           and
           so
           to
           the
           Israeliets
           after
           .
           Of
           which
           for
           brevity
           ,
           see
           what
           I
           have
           said
           in
           my
           book
           of
           Baptism
           ,
           chap.
           29.
           pag.
           101
           ,
           102.
           which
           I
           need
           not
           here
           recite
           .
           Let
           every
           man
           see
           with
           his
           own
           eyes
           :
           but
           for
           my
           part
           ,
           I
           resolve
           (
           till
           I
           see
           better
           reasons
           for
           the
           contrary
           )
           to
           admit
           no
           child
           to
           baptism
           ,
           u●on
           the
           undertaking
           of
           any
           other
           susceptors
           ,
           such
           as
           our
           Godfathers
           and
           Godmothers
           were
           ,
           without
           a
           better
           Title
           then
           their
           susception
           :
           but
           if
           any
           will
           say
           ,
           This
           child
           is
           mine
           ,
           and
           at
           my
           disposal
           ,
           though
           not
           mine
           by
           natural
           generation
           ,
           I
           will
           not
           dare
           to
           refuse
           to
           Baptize
           it
           ,
           if
           the
           person
           that
           presenteth
           it
           and
           devoteth
           it
           to
           God
           ,
           be
           capable
           of
           so
           doing
           ,
           as
           being
           himself
           a
           Believer
           .
           And
           I
           think
           that
           it
           is
           a
           considerable
           work
           of
           Charity
           to
           get
           the
           children
           of
           Infidels
           or
           such
           among
           us
           are
           nominal
           Christians
           and
           Infidels
           indeed
           ,
           that
           they
           may
           have
           that
           benefit
           by
           you
           which
           they
           cannot
           have
           from
           their
           natural
           parents
           .
        
         
           The
           5th
           .
           Title
           that
           is
           commonly
           pleaded
           for
           the
           Right
           of
           the
           children
           of
           notoriously
           ungodly
           Parents
           to
           baptism
           ,
           is
           ,
           upon
           the
           account
           of
           the
           Churches
           faith
           ,
           and
           the
           Magistrates
           Authority
           over
           them
           .
           For
           this
           ,
           it
           is
           pleaded
           ,
           1.
           
           That
           the
           Magistrate
           or
           soveraign
           Ruler
           hath
           power
           to
           dispose
           of
           his
           Subjects
           ,
           and
           therefore
           to
           make
           Covenants
           for
           them
           ,
           and
           in
           their
           names
           ,
           as
           much
           as
           a
           Parent
           hath
           :
           for
           the
           power
           of
           a
           Magistrate
           is
           greater
           than
           of
           a
           Parent
           ,
           in
           that
           the
           Mag●strate
           may
           put
           children
           to
           death
           ,
           and
           so
           may
           not
           a
           Parent
           .
        
         
           Answ.
           1.
           
           The
           Soveraign
           hath
           a
           Governing
           power
           above
           a
           Parent
           :
           but
           it
           is
           not
           on
           that
           the
           great
           contract
           or
           right
           is
           grounded
           .
           But
           the
           Parent
           hath
           a
           greater
           propriety
           in
           the
           child
           than
           the
           Governor
           ;
           and
           so
           hath
           more
           Right
           to
           dispose
           of
           him
           in
           this
           case
           .
           The
           Soveraigns
           power
           is
           in
           order
           to
           the
           Good
           of
           the
           Common-wealth
           ;
           the
           Parents
           is
           for
           the
           Good
           of
           the
           Child
           directly
           .
           2.
           
           Bodin
           (
           and
           some
           others
           )
           think
           that
           
           the
           Roman
           Custom
           was
           good
           ,
           that
           Parents
           should
           have
           power
           of
           Life
           and
           Death
           as
           to
           their
           Children
           :
           though
           few
           approve
           his
           Judgement
           or
           reasons
           .
           3.
           
           I
           doubt
           not
           but
           a
           Soveraign
           may
           use
           his
           Authority
           to
           procure
           the
           baptizing
           of
           Children
           by
           the
           Parents
           dedication
           of
           them
           to
           God.
           But
           still
           it
           must
           be
           
             modiante
             parente
             vel
             proparente
          
           ,
           by
           procuring
           their
           consent
           ,
           who
           have
           the
           nearest
           Interest
           in
           the
           child
           ,
           and
           greater
           than
           the
           Magistrate
           can
           have
           ;
           though
           not
           greater
           ruling
           power
           .
           
             Obje
             .
             But
             there
             are
             some
             Rulers
             that
             are
          
           Domini
           
             as
             well
             as
          
           Rectores
           ,
           
             and
             the
             people
             and
             all
             that
             they
             have
             are
             theirs
             ;
             so
             that
             there
             is
             no
             proprietary
             in
             the
             Nation
             but
             themselves
             :
             and
             in
             such
             a
             case
             it
             seems
             that
             they
             may
             dispose
             of
             the
             consent
             of
             their
             subjects
             .
             An.
          
           1.
           ye●
           It
           s
           
             lis
             sub
             judice
          
           ,
           whether
           this
           be
           not
           meer
           unlawfull
           Tyranny
           ,
           or
           Usurpation
           ,
           and
           so
           the
           Title
           Null
           because
           against
           the
           Law
           of
           God
           in
           nature
           .
           2.
           
           Or
           if
           any
           think
           that
           the
           example
           of
           Joseph
           ,
           or
           of
           the
           Israelites
           buying
           children
           ,
           will
           prove
           the
           contrary
           ,
           yet
           1.
           
           It
           can
           be
           but
           to
           their
           Civils
           ,
           as
           Goods
           ,
           Lands
           ,
           &c.
           their
           Right
           wherein
           is
           adventitious
           and
           accidental
           ;
           and
           not
           to
           the
           fruit
           of
           their
           bodies
           ,
           where
           their
           right
           is
           so
           natural
           that
           none
           can
           take
           it
           by
           violence
           from
           them
           :
           I
           say
           therefore
           that
           here
           it
           cannot
           be
           without
           the
           Parents
           voluntary
           Alienation
           and
           Resignation
           of
           their
           Children
           to
           the
           Soveraign
           ;
           which
           they
           cannot
           do
           but
           upon
           weighty
           considerations
           .
           2.
           
           The
           Soveraign
           in
           this
           case
           hath
           the
           same
           right
           in
           Adult
           subjects
           ,
           as
           in
           Infants
           ,
           seeing
           they
           are
           all
           Vassals
           to
           him
           as
           their
           Lord.
           And
           yet
           it
           is
           manifest
           in
           Scripture
           ,
           that
           God
           will
           have
           the
           personal
           consent
           of
           the
           Adult
           ,
           before
           they
           shall
           have
           any
           interest
           in
           his
           Covenant
           :
           Because
           when
           their
           Soveraign
           Lord
           hath
           all
           the
           right
           that
           is
           possible
           ,
           he
           leaveth
           them
           the
           power
           of
           their
           own
           wills
           :
           And
           so
           as
           they
           have
           still
           naturally
           a
           nearer
           right
           in
           themselves
           (
           than
           he
           hath
           )
           which
           they
           cannot
           alienate
           ;
           so
           it
           seems
           they
           have
           in
           their
           children
           .
           3.
           
           At
           least
           this
           is
           nothing
           to
           almost
           all
           the
           world
           ,
           where
           the
           Rulers
           claim
           no
           such
           absolute
           Dominion
           and
           Propriety
           .
           4.
           
           God
           in
           Scripture
           requireth
           Parents
           and
           not
           Rulers
           to
           circumcise
           their
           children
           ,
           and
           to
           educate
           them
           :
           And
           Joshua
           would
           promise
           for
           no
           more
           but
           himself
           &
           his
           houshould
           to
           serve
           the
           Lord
           ,
           and
           bids
           the
           people
           choose
           whom
           they
           would
           serve
           .
           Yet
           I
           will
           not
           deny
           but
           that
           a
           Ruler
           may
           use
           some
           
           sharp
           means
           to
           procure
           the
           consent
           of
           Parents
           ,
           in
           some
           cases
           .
           And
           I
           also
           confess
           that
           this
           Argument
           ,
           though
           least
           insisted
           on
           ,
           hath
           (
           in
           my
           opinion
           )
           much
           more
           plausible
           appearance
           of
           strength
           ,
           and
           better
           deserves
           a
           further
           consideration
           ,
           than
           the
           great
           and
           common
           Argument
           of
           the
           Parents
           .
           Right
           by
           such
           a
           Profession
           as
           consisteth
           with
           Notorious
           Ungodliness
           ,
           upon
           which
           most
           build
           almost
           all
           t●eir
           Cause
           .
           ●astly
           ,
           I
           conceive
           that
           as
           a
           Governors
           Right
           is
           in
           the
           Common-wealth
           and
           main
           body
           of
           the
           Nation
           ,
           enabling
           him
           to
           Rule
           them
           in
           the
           fear
           of
           God
           ,
           so
           I
           will
           not
           deny
           but
           that
           he
           may
           call
           together
           the
           chief
           part
           of
           them
           ,
           or
           a
           Representative
           body
           ,
           and
           urging
           and
           procuring
           their
           consent
           ,
           he
           may
           devote
           them
           by
           a
           National
           Covenant
           to
           G●d
           and
           promise
           himself
           to
           rule
           them
           in
           his
           fear
           .
           And
           I
           would
           this
           duty
           and
           the
           Scripture
           Patterns
           for
           it
           were
           better
           laid
           to
           heart
           .
           But
           still
           this
           leaves
           the
           Parent
           that
           nearer
           Natural
           Interest
           in
           his
           Individual
           children
           ,
           on
           which
           God
           hath
           pleased
           rather
           to
           ground
           his
           Promises
           and
           Threatenings
           to
           Infants
           .
        
         
           The
           second
           Argument
           is
           drawn
           from
           Mat.
           28.19
           ,
           20.
           
           
             Go
             and
             disciple
             me
             all
             Nations
             ,
             baptizing
             them
             :
          
           From
           whence
           it
           is
           argued
           ,
           that
           the
           Infants
           of
           notorious
           ungodly
           Parents
           being
           Members
           of
           a
           Discipled
           Nation
           ,
           may
           therefore
           be
           baptized
           as
           such
           Members
           .
           Answ.
           1.
           
           If
           the
           nearer
           Interest
           of
           their
           Parents
           be
           not
           supposed
           necessary
           ,
           then
           this
           Argument
           makes
           as
           much
           for
           the
           Right
           of
           the
           child
           of
           any
           Jew
           or
           Heathen
           ,
           as
           of
           a
           Christian
           ,
           for
           they
           may
           be
           Members
           of
           that
           Nation
           which
           is
           Discipled
           .
           2.
           
           But
           they
           must
           be
           Members
           of
           it
           
             quà
             tales
             ,
             as
          
           discipled
           ;
           and
           that
           they
           are
           not
           till
           they
           are
           themselves
           Disciples
           .
           The
           Apostles
           are
           first
           commanded
           to
           Disciple
           Nations
           ,
           and
           then
           to
           Baptize
           them
           on
           supposition
           that
           they
           be
           discipled
           :
           therefore
           they
           must
           baptize
           none
           but
           those
           that
           are
           discipled
           .
           They
           must
           endeavour
           the
           discipling
           of
           each
           Individual
           ;
           but
           if
           they
           prevail
           but
           with
           the
           greater
           and
           Ruling
           part
           ,
           it
           may
           be
           called
           a
           Discipled
           Nation
           ,
           and
           a
           Kingdom
           that
           is
           become
           the
           Kingdom
           of
           Christ
           :
           but
           yet
           as
           it
           is
           but
           for
           the
           sake
           of
           the
           chief
           part
           that
           the
           whole
           is
           so
           denominated
           ,
           so
           it
           is
           only
           that
           part
           that
           is
           to
           be
           baptized
           ;
           seeing
           a
           bare
           denomination
           of
           the
           whole
           ,
           gives
           not
           right
           to
           any
           part
           that
           hath
           none
           of
           the
           ground
           of
           that
           denomination
           .
           
           Nor
           did
           the
           antient
           Churches
           so
           understand
           this
           Text
           :
           For
           when
           Constantine
           and
           Theodosius
           and
           other
           Christian
           Emperors
           had
           the
           Rule
           ,
           they
           did
           not
           judge
           that
           all
           their
           Subjects
           should
           be
           baptized
           .
        
         
           The
           3d.
           Argument
           is
           drawn
           from
           the
           Interest
           of
           the
           Church
           :
           They
           say
           ,
           Those
           that
           are
           born
           within
           the
           Church
           ,
           though
           of
           unworthy
           Parents
           ,
           the
           Church
           may
           take
           them
           and
           present
           them
           to
           baptism
           .
           Answ.
           How
           are
           those
           born
           within
           the
           Church
           ,
           whose
           Parents
           are
           no
           Members
           of
           the
           Church
           ?
           (
           Of
           which
           more
           anon
           .
           )
           If
           the
           Parent
           be
           utterly
           unworthy
           ,
           and
           the
           child
           can
           have
           no
           Right
           upon
           his
           account
           ,
           then
           certainly
           he
           is
           not
           to
           be
           reckoned
           in
           the
           Church
           .
           And
           if
           you
           mean
           ,
           that
           all
           those
           that
           are
           born
           among
           the
           members
           of
           the
           Church
           ,
           or
           where
           they
           have
           Civil
           Rule
           ,
           may
           by
           them
           be
           presented
           to
           Baptism
           ;
           then
           the
           argument
           must
           be
           the
           same
           with
           that
           before
           ,
           or
           so
           vain
           as
           to
           need
           no
           confutation
           :
           Unless
           the
           Church
           will
           accept
           the
           Children
           as
           their
           Own
           ,
           according
           to
           the
           sense
           of
           the
           fourth
           fore-mentioned
           Title
           ;
           and
           then
           any
           one
           Member
           may
           better
           do
           it
           than
           the
           whole
           Church
           .
        
         
           Having
           spoken
           to
           the
           five
           pretended
           Titles
           distinctly
           ,
           and
           shewed
           you
           how
           far
           they
           are
           any
           of
           them
           allowable
           ,
           and
           how
           far
           not
           ;
           I
           shall
           proceed
           to
           the
           second
           Question
           in
           the
           begining
           propounded
           ,
           viz.
           [
           Whether
           that
           the
           Eventual
           Disposal
           of
           God
           by
           a
           Physical
           Act
           of
           Providence
           ,
           do
           give
           any
           Right
           to
           the
           children
           of
           notoriously
           ungodly
           Parents
           to
           be
           baptized
           ?
           ]
           And
           I
           need
           not
           say
           much
           to
           this
           :
           1.
           
           Because
           I
           know
           of
           none
           that
           plead
           this
           Right
           .
           2.
           
           Because
           it
           is
           but
           a
           non-injustum
           ,
           and
           I
           think
           scarcely
           so
           much
           as
           a
           Justum
           much
           less
           a
           Debitum
           ,
           that
           is
           here
           grounded
           .
           3.
           
           But
           especially
           ,
           because
           it
           is
           unquestionably
           evident
           ,
           that
           if
           this
           give
           any
           kind
           of
           Right
           ,
           it
           is
           but
           to
           a
           Possession
           
             ad
             libitum
             Donatoris
          
           ,
           after
           the
           reception
           ;
           and
           not
           at
           all
           to
           the
           first
           Reception
           .
           And
           therefore
           it
           cannot
           with
           the
           least
           shew
           of
           Reason
           be
           pleaded
           before-hand
           to
           enable
           any
           mans
           claim
           to
           Baptism
           ,
           nor
           to
           enable
           a
           Minister
           to
           baptize
           any
           ,
           nor
           yet
           
             ex
             post
             facto
          
           to
           justifie
           the
           Act
           of
           the
           Baptizer
           or
           of
           the
           Baptized
           .
        
         
           Yet
           how
           far
           it
           may
           prohibite
           any
           man
           to
           dispossess
           them
           of
           the
           state
           or
           priviledges
           of
           the
           baptized
           ,
           till
           God
           give
           them
           a
           clear
           warrant
           ,
           is
           worthy
           consideration
           .
        
         
         
           3.
           
           But
           it
           is
           the
           third
           Question
           concerning
           the
           third
           sort
           of
           Right
           that
           most
           of
           all
           concerneth
           us
           to
           discuss
           ;
           seeing
           as
           far
           as
           I
           can
           perceive
           ,
           it
           is
           this
           that
           our
           Brethren
           of
           the
           contrary
           judgement
           do
           intend
           to
           insist
           upon
           ,
           as
           discerning
           some
           inconvenience
           in
           affirming
           ,
           God
           to
           be
           any
           otherwise
           than
           conditionally
           engaged
           in
           Covenant
           with
           any
           Notorious
           ungodly
           men
           ,
           yea
           or
           any
           that
           are
           unregenerate
           .
           To
           this
           therefore
           we
           must
           next
           speak
           .
        
         
           The
           Question
           is
           [
           
             Whether
             it
             be
             Gods
             command
             ,
             that
             Ministers
             should
             baptize
             Children
             of
             notoriously
             ungodly
             men
             ?
          
           ]
           Or
           [
           
             Whether
             it
             be
             their
             duty
          
           ?
           ]
           Or
           [
           
             Whether
             such
             Children
             be
             the
             Objects
             of
             our
             Just
             ,
             and
             Justifiable
             Action
             of
             Baptizing
             ?
          
           ]
        
         
           And
           I
           conclude
           the
           Question
           Negatively
           ,
           supposing
           that
           we
           speak
           both
           of
           Parents
           natural
           and
           civil
           ,
           and
           so
           that
           they
           come
           in
           upon
           no
           better
           account
           than
           the
           Title
           of
           such
           Parents
           ,
           as
           is
           before
           explained
           .
           Here
           1.
           
           I
           grant
           ,
           that
           if
           the
           natural
           Parents
           be
           ungodly
           ,
           we
           may
           baptize
           on
           the
           the
           Title
           of
           their
           civil
           Parents
           ,
           or
           Pro-parents
           ;
           I
           mean
           any
           that
           truly
           Own
           them
           as
           Theirs
           .
           2.
           
           Much
           more
           if
           any
           one
           of
           the
           Parents
           be
           godly
           ,
           though
           the
           other
           be
           ungodly
           .
           3.
           
           Also
           ,
           If
           there
           be
           a
           probable
           profession
           of
           Godliness
           ,
           though
           indeed
           there
           be
           not
           Sincerity
           ,
           it
           is
           our
           duty
           to
           baptize
           the
           children
           of
           such
           .
           Because
           1.
           we
           have
           no
           natural
           capacity
           of
           judging
           but
           according
           to
           evidence
           ,
           and
           we
           have
           no
           evidence
           for
           a
           certain
           judgement
           concerning
           the
           estate
           of
           another
           mans
           heart
           .
           2.
           
           I
           have
           elsewhere
           made
           it
           appear
           (
           and
           more
           abundantly
           might
           easily
           do
           )
           that
           when
           God
           mentioneth
           any
           person
           qualified
           with
           such
           a
           Qualification
           which
           to
           us
           is
           uncertain
           to
           be
           the
           object
           of
           our
           Act
           ,
           his
           meaning
           is
           that
           we
           should
           rationally
           and
           charitably
           judge
           of
           men
           according
           to
           evidence
           whether
           they
           are
           such
           or
           no
           ,
           and
           so
           take
           them
           ,
           and
           use
           them
           accordingly
           ,
           the
           Apparere
           being
           here
           as
           the
           Esse
           to
           us
           .
           So
           when
           he
           bids
           us
           ,
           if
           a
           Brother
           wrong
           us
           oft
           ,
           and
           oft
           say
           It
           repenteth
           me
           ,
           forgive
           him
           :
           it
           is
           all
           one
           with
           that
           other
           [
           If
           he
           repent
           ,
           forgive
           him
           .
           ]
           We
           know
           not
           certainly
           whether
           he
           repent
           or
           not
           ;
           but
           we
           must
           take
           him
           probably
           to
           repent
           ,
           that
           giveth
           us
           the
           evidence
           of
           a
           probable
           profession
           .
           So
           if
           we
           are
           to
           baptize
           those
           that
           repent
           and
           believe
           ,
           or
           their
           children
           ,
           how
           can
           we
           judge
           of
           them
           but
           by
           a
           
           probable
           profession
           .
           4.
           
           It
           is
           therefore
           granted
           ,
           that
           though
           such
           a
           degree
           of
           Ungodliness
           as
           is
           consistent
           with
           sincere
           Godliness
           ,
           be
           Notorious
           ,
           yet
           that
           's
           not
           the
           subject
           of
           our
           Question
           :
           for
           that
           doth
           not
           denominate
           a
           man
           (
           ungodly
           )
           seeing
           it
           is
           from
           the
           predominant
           part
           that
           he
           must
           be
           denominated
           .
           The
           Doubt
           remaineth
           therefo●e
           abou●
           Ungodliness
           in
           the
           proper
           sense
           Notorious
           ,
           as
           is
           before
           explained
           .
           And
           I
           shall
           now
           defend
           the
           Negative
           as
           follow●th
           .
        
         
           Arg.
           1.
           
           We
           have
           no
           word
           of
           God
           commanding
           or
           Authorizing
           us
           to
           baptize
           the
           children
           of
           the
           notoriously
           ungodly
           (
           as
           theirs
           :
           )
           Therfore
           is
           it
           not
           our
           duty
           ,
           or
           lawfull
           .
        
         
           What
           command
           or
           warrant
           is
           pretended
           from
           Scripture
           ,
           we
           shall
           examine
           anon
           .
        
         
           Arg.
           2.
           
           We
           may
           not
           bapt●ze
           them
           who
           are
           Notoriously
           without
           true
           Covenant
           Right
           to
           Baptism
           .
           But
           such
           are
           the
           children
           of
           notorious
           ungodly
           Parents
           .
           Ergo.
           
        
         
           The
           Minor
           is
           proved
           before
           ;
           the
           Major
           needs
           no
           proof
           ,
           I
           think
           :
           We
           should
           give
           each
           his
           Right
           .
        
         
           Arg.
           3.
           
           If
           it
           be
           the
           very
           reason
           why
           we
           must
           Baptize
           the
           Ungodly
           and
           the●r
           Seed
           ,
           who
           profess
           Godliness
           ,
           because
           that
           by
           professing
           it
           they
           seem
           probably
           to
           be
           godly
           ;
           then
           must
           we
           not
           baptize
           them
           who
           do
           not
           seem
           probably
           to
           be
           godly
           (
           or
           ,
           if
           you
           had
           rather
           ,
           
             to
             be
             true
             Believers
          
           :
           )
           But
           the
           Antecedent
           is
           true
           .
           Therefore
           so
           is
           the
           Consequent
           .
        
         
           For
           the
           Antecedent
           ,
           I
           have
           said
           enough
           for
           it
           to
           Mr.
           Blake
           .
           If
           it
           were
           not
           
             propter
             fidem
             significandam
          
           ,
           that
           profession
           were
           required
           ,
           but
           
             propter
             se
          
           as
           the
           condition
           of
           the
           Covenant
           :
           then
           1.
           
           God
           would
           not
           have
           said
           (
           He
           that
           believeth
           and
           is
           baptized
           ,
           &c.
           
           And
           ,
           if
           thou
           believe
           with
           all
           thy
           heart
           thou
           mayst
           be
           baptized
           :
           and
           ,
           Repent
           and
           be
           baptized
           ,
           &c.
           )
           but
           rather
           (
           if
           thou
           wilt
           but
           say
           thou
           believest
           thou
           mayst
           be
           baptized
           ,
           &c.
           )
           2.
           
           And
           then
           all
           that
           profess
           should
           be
           justified
           :
           For
           all
           that
           be
           in
           the
           Mutual
           Covenant
           with
           God
           actually
           ,
           are
           justified
           .
           3.
           
           And
           then
           such
           profession
           would
           be
           of
           flat
           necessity
           to
           Salvation
           ,
           as
           well
           as
           faith
           ,
           which
           it
           is
           not
           ,
           but
           on
           supposition
           of
           Opportunity
           ,
           a
           Call
           ,
           &c.
           
           I
           think
           I
           may
           take
           it
           for
           granted
           ,
           that
           Profession
           is
           required
           
             sub
             ratione
             signi
          
           ,
           as
           a
           sign
           of
           the
           thing
           professed
           :
           nor
           can
           any
           man
           ,
           I
           think
           ,
           give
           a
           better
           reason
           of
           its
           necessity
           ,
           
           though
           another
           after
           this
           may
           be
           ,
           because
           God
           will
           have
           the
           outward
           man
           to
           serve
           him
           ,
           by
           thus
           signifying
           by
           its
           operations
           what
           are
           the
           Elicite
           Acts
           and
           dispositions
           of
           the
           Will.
           
        
         
           The
           Consequence
           of
           the
           foresaid
           Major
           proposition
           is
           past
           doubt
           ,
           I
           suppose
           .
           If
           any
           think
           otherwise
           ,
           the
           next
           Argument
           may
           rectifie
           them
           .
        
         
           Argu.
           4.
           
           He
           that
           is
           not
           to
           be
           judged
           a
           credible
           professed
           Christian
           or
           the
           child
           of
           such
           is
           not
           the
           just
           object
           of
           our
           act
           of
           baptizing
           (
           Or
           ,
           We
           ought
           to
           baptize
           none
           but
           those
           whom
           we
           should
           judge
           true
           professed
           Christians
           ,
           and
           their
           children
           )
           But
           the
           notoriously
           Ungodly
           are
           not
           to
           be
           judged
           true
           professed
           Christians
           ,
           nor
           their
           Children
           the
           Children
           of
           such
           :
           therefore
           not
           to
           be
           baptized
           .
        
         
           As
           the
           word
           [
           Profession
           ]
           signifieth
           a
           pretended
           discovering
           of
           the
           mind
           (
           with
           an
           intention
           to
           deceive
           )
           so
           I
           confess
           it
           may
           be
           called
           a
           profession
           Physically
           or
           Metaphysically
           true
           :
           But
           it
           is
           not
           this
           natural
           Truth
           that
           we
           here
           mean
           :
           nor
           yet
           do
           I
           stretch
           the
           word
           so
           high
           as
           to
           comprehend
           the
           full
           gradual
           correspondency
           of
           the
           Act
           to
           the
           Object
           :
           but
           I
           plainly
           mean
           a
           [
           Moral
           Truth
           ]
           opposed
           to
           [
           a
           Lye
           ]
           or
           Falshood
           :
           ]
           And
           being
           speaking
           about
           moral-Legal
           things
           ,
           the
           terms
           must
           be
           necessarily
           understood
           according
           to
           the
           Subject
           :
           So
           that
           it
           were
           proper
           in
           this
           Case
           ,
           If
           I
           simply
           maintained
           that
           such
           are
           [
           Not
           Professors
           of
           Christianity
           ]
           at
           all
           ;
           because
           in
           a
           moral
           Law-sense
           they
           are
           not
           such
           .
           For
           no
           man
           is
           to
           give
           credit
           to
           a
           notorious
           lye
           ;
           so
           to
           speak
           ,
           is
           equal
           to
           silence
           ,
           as
           to
           any
           obligation
           that
           it
           can
           lay
           upon
           another
           ,
           either
           to
           believe
           him
           ,
           or
           to
           use
           him
           as
           one
           that
           is
           believed
           .
           My
           meaning
           therefore
           is
           ,
           that
           we
           are
           not
           to
           baptize
           that
           man
           or
           his
           child
           ,
           upon
           a
           profession
           which
           is
           notoriously
           false
           ;
           so
           that
           our selves
           and
           the
           Congregation
           do
           certainly
           know
           ,
           or
           have
           sufficient
           Reasons
           to
           be
           confident
           ,
           that
           the
           man
           doth
           lye
           .
        
         
           For
           the
           proof
           of
           the
           Minor
           (
           which
           I
           know
           will
           be
           denied
           )
           thus
           I
           prove
           it
           :
           If
           either
           the
           Profession
           be
           evidently
           but
           Equivocally
           called
           a
           true
           Profession
           ,
           or
           the
           Christianity
           professed
           be
           but
           equivocally
           called
           Christian●ty
           ,
           then
           the
           notoriously
           ungodly
           are
           not
           to
           be
           judged
           true
           professed
           Christans
           .
           
           But
           the
           one
           of
           these
           is
           so
           with
           all
           notoriously
           ungodly
           persons
           .
           Ergo.
           
        
         
           The
           Major
           is
           past
           doubt
           ,
           seing
           there
           must
           be
           the
           true
           profession
           of
           true
           Christianity
           ,
           that
           must
           justly
           denominate
           a
           man
           (
           at
           age
           )
           a
           true
           Professor
           of
           Christianity
           .
           If
           he
           notoriously
           want
           the
           first
           ,
           he
           is
           morally
           no
           Professor
           :
           If
           he
           want
           the
           later
           ,
           he
           professeth
           not
           ●hristianity
           .
           To
           prove
           the
           Minor
           ,
           we
           will
           begin
           with
           the
           later
           .
           We
           speak
           not
           now
           of
           any
           Accidentals
           that
           pertain
           not
           to
           the
           Being
           ,
           but
           tend
           only
           to
           the
           well-Being
           of
           a
           Christian.
           Now
           I
           hope
           it
           is
           past
           controversie
           among
           us
           all
           ,
           that
           it
           is
           essential
           to
           our
           Christianity
           ,
           that
           it
           be
           in
           the
           Intellect
           and
           Will
           ,
           whatever
           we
           say
           of
           the
           outward
           Man
           :
           and
           for
           the
           Intellect
           ,
           that
           we
           believe
           in
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           :
           And
           it
           is
           essential
           to
           our
           believing
           in
           God
           ,
           that
           we
           believe
           him
           to
           be
           our
           Creator
           ,
           Chief
           Ruler
           ,
           and
           chief
           End
           and
           Happiness
           .
           And
           to
           believe
           in
           the
           Son
           Essentially
           ,
           containeth
           a
           believing
           that
           he
           is
           Jesus
           Christ
           our
           Lord
           ,
           that
           is
           ,
           that
           he
           is
           the
           Redeemer
           of
           the
           world
           ,
           who
           shed
           his
           blood
           to
           save
           his
           people
           from
           their
           sins
           by
           pardon
           and
           sanctification
           ,
           and
           who
           will
           raise
           them
           from
           the
           dead
           ,
           and
           judge
           them
           to
           everlasting
           Blessedness
           :
           and
           who
           is
           their
           Lord
           and
           Ruler
           on
           this
           ground
           ,
           and
           to
           this
           end
           ;
           to
           believe
           in
           the
           Holy
           Ghost
           essentially
           ,
           containeth
           a
           believing
           that
           his
           Testimony
           of
           Christ
           was
           true
           ,
           and
           that
           he
           is
           the
           Sanctifier
           of
           those
           that
           shall
           be
           saved
           .
           It
           is
           as
           much
           essential
           to
           Christianity
           ,
           to
           consent
           that
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           be
           such
           to
           us
           as
           we
           profess
           them
           to
           be
           ,
           as
           aforesaid
           :
           which
           is
           included
           in
           believing
           in
           God
           ,
           and
           in
           Jesus
           Christ
           ,
           and
           in
           the
           Holy
           Ghost
           :
           And
           therefore
           the
           sum
           of
           the
           Covenant
           is
           [
           I
           will
           be
           your
           God
           (
           upon
           Redempition
           by
           Christ
           )
           and
           you
           shall
           be
           my
           people
           ]
           Now
           the
           
             Notoriously
             Vngodly
          
           do
           either
           profess
           to
           believe
           and
           consent
           to
           all
           this
           ,
           or
           but
           to
           part
           :
           If
           to
           All
           ,
           then
           they
           lye
           ,
           of
           which
           more
           anon
           :
           If
           but
           to
           part
           ;
           then
           1.
           it
           is
           not
           the
           Christian
           Faith
           ,
           no
           more
           then
           a
           heart
           ,
           or
           a
           l●ver
           is
           a
           man
           ;
           it
           is
           but
           part
           of
           it
           :
           2.
           and
           our
           Divines
           wil●
           say
           ,
           that
           he
           that
           doth
           not
           believe
           and
           consent
           to
           the
           whole
           Essence
           of
           Christianity
           ,
           doth
           not
           truly
           believe
           or
           consent
           to
           any
           Essential
           (
           though
           for
           that
           I
           determine
           it
           not
           )
           But
           were
           their
           Faith
           never
           so
           firm
           in
           any
           one
           
           part
           ,
           it
           is
           not
           Christianity
           ,
           or
           the
           Christian
           Faith
           ,
           without
           the
           whole
           .
           If
           it
           be
           the
           Christian
           Faith
           to
           believe
           in
           God
           the
           Father
           only
           ,
           then
           those
           that
           deny
           Christ
           ,
           are
           Christians
           .
           If
           it
           be
           the
           Christian
           Faith
           to
           believe
           only
           in
           Christ
           ,
           though
           they
           deny
           the
           Father
           ,
           or
           the
           Holy
           Ghost
           ,
           then
           men
           worse
           then
           Infid●ls
           or
           most
           Heathens
           ,
           are
           Christians
           .
           Indeed
           there
           is
           so
           necessary
           a
           connexion
           ,
           that
           it
           is
           not
           possible
           truly
           to
           believe
           in
           God
           the
           Son
           ,
           without
           believing
           in
           the
           Father
           and
           the
           Holy
           Ghost
           ,
           and
           believing
           the
           Eternal
           Glory
           to
           which
           he
           hath
           Redeemed
           us
           and
           will
           lead
           us
           .
           If
           it
           be
           Christianity
           to
           believe
           all
           the
           Creed
           by
           meer
           Assent
           ;
           then
           first
           ,
           the
           Devils
           are
           Christians
           ;
           for
           they
           believe
           and
           tremble
           .
           Secondly
           ,
           and
           then
           it
           would
           be
           a
           Profession
           of
           Christianity
           to
           say
           ,
           [
           I
           do
           believe
           Christ
           to
           be
           my
           Lord
           ,
           by
           right
           of
           Redemption
           ,
           but
           his
           Laws
           are
           so
           strict
           ,
           and
           cross
           to
           my
           pleasures
           ,
           that
           I
           am
           resolved
           he
           shall
           not
           rule
           me
           ,
           and
           I
           will
           venture
           all
           rather
           than
           I
           will
           take
           him
           for
           my
           Ruler
           on
           such
           terms
           .
           ]
           Or
           to
           say
           ,
           [
           I
           believe
           the
           Holy
           Ghost
           is
           the
           Sanctifier
           of
           Gods
           Elect
           ;
           but
           I
           will
           not
           consent
           that
           he
           shall
           Sanctifie
           me
           ]
           Or
           to
           say
           ,
           [
           I
           believe
           that
           Christ
           dyed
           to
           save
           his
           people
           from
           their
           sins
           ,
           but
           he
           shall
           not
           save
           me
           from
           mine
           ,
           because
           I
           cannot
           spare
           them
           .
           ]
           Who
           dare
           say
           that
           any
           of
           these
           were
           a
           Profession
           of
           Christianity
           ?
           We
           must
           believe
           with
           the
           heart
           ,
           if
           we
           be
           Christians
           .
           Christianity
           is
           not
           a
           bare
           Opinion
           :
           It
           lyeth
           in
           the
           covenant
           of
           the
           soul
           with
           God
           ,
           and
           it
           is
           the
           consent
           of
           the
           Will
           that
           is
           that
           covenanting
           .
           It
           is
           therefore
           sometime
           expressed
           by
           loving
           Christ
           above
           all
           .
           They
           that
           said
           ,
           [
           
             This
             is
             the
             Heir
          
           ]
           believed
           in
           a
           sort
           with
           the
           Assent
           of
           the
           brain
           :
           but
           when
           they
           add
           ,
           [
           
             Come
             ,
             let
             us
             kill
             him
             ,
             that
             the
             Inheritance
             may
             be
             ours
          
           ]
           I
           think
           they
           shewed
           that
           they
           professed
           not
           Christianity
           .
           He
           that
           saith
           ,
           [
           
             I
             will
             not
             have
             this
             man
             to
             raign
             or
             rule
             over
             me
             .
          
           ]
           disclaimeth
           Christianity
           .
           He
           that
           disclaimeth
           an
           Essential
           part
           ,
           disclaimeth
           the
           whole
           .
           It
           is
           not
           the
           Being
           without
           these
           part
           .
        
         
           All
           this
           laid
           together
           ,
           shews
           us
           that
           Christianity
           ,
           or
           the
           Christian
           Faith
           ,
           truly
           and
           properly
           so
           called
           ,
           which
           denominateth
           a
           man
           properly
           a
           Christian
           ,
           is
           specifically
           distinct
           (
           as
           to
           a
           moral
           specification
           )
           from
           the
           faith
           of
           the
           highest
           unregenerate
           man
           :
           (
           When
           Mr.
           K.
           wrote
           a
           digression
           against
           me
           on
           a
           
           mistake
           that
           ,
           I
           had
           denyed
           this
           ,
           I
           did
           not
           think
           that
           others
           would
           so
           call
           me
           out
           to
           the
           defence
           of
           it
           .
           )
           And
           seeing
           that
           they
           differ
           by
           a
           moral
           specification
           ,
           it
           is
           clear
           that
           they
           admit
           not
           of
           the
           same
           Definition
           ;
           and
           that
           the
           term
           [
           Faith
           ]
           or
           [
           Christianity
           ]
           applyed
           to
           both
           these
           ,
           cannot
           mean
           the
           same
           thing
           :
           but
           must
           here
           be
           an
           equivocal
           .
           Thus
           I
           have
           cleared
           it
           ,
           that
           to
           profess
           the
           belief
           of
           one
           part
           of
           the
           Christian
           faith
           only
           ,
           is
           not
           to
           profess
           the
           Christian
           faith
           ,
           or
           to
           profess
           to
           be
           a
           Christian
           :
           and
           therefore
           such
           are
           not
           to
           be
           baptized
           ,
           seeing
           we
           must
           baptize
           them
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           if
           we
           will
           baptize
           them
           with
           Christian
           Baptism
           .
        
         
           2.
           
           Next
           I
           shall
           shew
           that
           if
           any
           Notorious
           ungodly
           person
           do
           say
           he
           believes
           the
           whole
           ,
           even
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           such
           saying
           is
           not
           a
           true
           Profession
           ,
           nor
           valid
           to
           its
           uses
           .
           To
           this
           end
           let
           us
           enquire
           what
           it
           is
           to
           
             Profess
             :
             Profiteor
          
           is
           
             publicè
             fateor
             .
             Fateor
             ,
             inquit
             Perottus
             ,
             est
             à
             fando
             ,
             quasi
             vehementer
             loquor
             &
             affirmo
             ;
             Fateri
             enim
             est
             sponte
             aliquid
             affirmare
             :
             Confiteri
             aliquo
             modo
             coactum
             ;
             Profiteri
             ,
             ad
             Gloriam
             aliquid
             prae
             se
             ferre
             .
             Martinius
          
           rather
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             dicendus
             ,
             fandus
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             fatenda
             ,
          
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             est
             sermo
          
           .
           Now
           the
           natural
           use
           of
           speech
           is
           to
           signifie
           our
           mind
           to
           others
           .
           And
           the
           very
           essence
           of
           a
           Profession
           lyeth
           in
           the
           
             open
             declaring
          
           of
           the
           mind
           ,
           in
           the
           very
           signifying
           use
           of
           the
           words
           or
           actions
           .
           For
           it
           containeth
           (
           as
           other
           signs
           do
           )
           1.
           
           The
           thing
           signifying
           ,
           or
           the
           matter
           of
           the
           sign
           ,
           and
           that
           is
           either
           words
           ,
           writings
           or
           other
           Actions
           capable
           of
           this
           use
           (
           of
           which
           there
           are
           divers
           .
           )
           2.
           the
           thing
           signified
           ;
           which
           is
           our
           Internal
           Assent
           and
           consent
           .
           3.
           
           The
           party
           to
           whom
           we
           signifie
           it
           .
           4.
           
           The
           actual
           signification
           ,
           or
           Aptitudinal
           :
           that
           is
           ,
           that
           it
           be
           a
           sign
           Aptitudinal
           in
           it self
           ,
           and
           actual
           ,
           when
           rightly
           observed
           by
           others
           :
           in
           which
           Aptitude
           lyeth
           the
           very
           formal
           nature
           of
           the
           sign
           .
           This
           being
           so
           ,
           it
           is
           most
           evident
           that
           if
           it
           have
           not
           an
           Aptitude
           to
           signifie
           our
           mind
           ,
           it
           is
           not
           a
           sign
           .
           You
           may
           say
           ,
           if
           he
           dissemble
           ,
           yet
           he
           may
           make
           profession
           ,
           yet
           profession
           is
           no
           sign
           of
           his
           mind
           .
           I
           answer
           ,
           it
           is
           no
           true
           sign
           of
           the
           thing
           professed
           ,
           but
           the
           end
           which
           he
           pretendeth
           to
           use
           it
           for
           is
           ,
           to
           be
           a
           sign
           :
           and
           as
           a
           sign
           we
           expect
           and
           receive
           it
           ;
           and
           did
           we
           know
           the
           heart
           as
           God
           doth
           ,
           we
           need
           not
           ask
           men
           whether
           they
           believe
           ,
           but
           presently
           go
           to
           their
           hearts
           and
           see
           ,
           and
           so
           baptize
           
           them
           or
           refuse
           them
           (
           or
           their
           Children
           .
           )
           It
           being
           then
           the
           very
           use
           that
           the
           Church
           makes
           of
           mens
           profession
           to
           signifie
           mens
           minds
           ,
           it
           is
           clear
           1.
           that
           where
           there
           is
           nothing
           that
           we
           can
           justly
           take
           as
           the
           signification
           of
           a
           mans
           mind
           ,
           that
           he
           believeth
           as
           a
           Christian
           ,
           there
           is
           no
           moral
           profession
           of
           it
           :
           and
           where
           a
           man
           signifieth
           his
           mind
           that
           he
           doth
           not
           so
           believe
           ,
           there
           he
           professeth
           
             not
             to
             believe
          
           :
           And
           if
           he
           make
           two
           contrary
           professions
           ,
           one
           that
           he
           doth
           believe
           ,
           and
           the
           other
           that
           he
           doth
           not
           ,
           if
           we
           know
           one
           to
           be
           certain
           and
           undissembled
           ,
           and
           the
           other
           to
           be
           false
           ,
           the
           later
           is
           Null
           ,
           and
           the
           former
           to
           be
           received
           .
           All
           this
           being
           evident
           ,
           it
           next
           followeth
           ,
           that
           we
           shew
           ,
           that
           no
           Notorious
           ungodly
           man
           doth
           make
           true
           profession
           of
           Christianity
           :
           For
           1.
           
           If
           it
           be
           evident
           that
           he
           useth
           words
           not
           understood
           ,
           as
           a
           Parrat
           ,
           then
           is
           it
           not
           a
           profession
           :
           For
           
             Ignorantis
             non
             est
             consensus
          
           :
           and
           so
           
             nec
             Professio
          
           :
           else
           a
           Parrat
           may
           be
           a
           Professor
           .
           2.
           
           He
           maketh
           openly
           the
           contrary
           Profession
           ;
           For
           he
           doth
           by
           words
           or
           deeds
           ,
           or
           both
           ,
           profess
           that
           he
           will
           not
           be
           ruled
           by
           Christ
           ,
           that
           he
           will
           not
           be
           sanctified
           or
           released
           from
           his
           sin
           :
           that
           he
           will
           not
           take
           God
           and
           Glory
           to
           come
           for
           his
           chief
           Good
           ,
           but
           the
           things
           of
           this
           life
           ,
           and
           will
           obey
           the
           flesh
           before
           God.
           It
           it
           be
           in
           plain
           known
           sins
           ,
           which
           they
           can
           find
           no
           vain
           excuse
           for
           ,
           some
           of
           them
           will
           say
           words
           of
           equal
           force
           to
           these
           :
           but
           though
           most
           will
           not
           do
           so
           ;
           yet
           their
           Actions
           openly
           profess
           it
           .
        
         
           But
           because
           this
           is
           the
           thing
           that
           will
           be
           denyed
           ,
           I
           add
           further
           .
           1.
           
           Actions
           are
           capable
           of
           signifying
           a
           mans
           mind
           as
           well
           as
           words
           :
           though
           not
           ordinarily
           so
           soon
           ,
           or
           easily
           ,
           yet
           some
           Actions
           do
           ;
           yea
           ,
           and
           much
           more
           certainly
           .
           2.
           
           God
           plainly
           tels
           us
           of
           some
           ,
           
             that
             profess
             that
             they
             know
             God
             ,
             yet
             in
             works
             they
             deny
             him
          
           :
           so
           that
           works
           can
           speak
           as
           plain
           as
           words
           ,
           and
           deny
           God
           ,
           and
           unsay
           what
           a
           deceitful
           tongue
           hath
           said
           .
           3.
           
           If
           these
           persons
           in
           question
           do
           not
           thus
           deny
           Christ
           by
           their
           works
           ,
           or
           do
           not
           Profess
           ,
           to
           be
           no
           Christians
           ,
           then
           either
           it
           is
           because
           ungodliness
           is
           consistent
           with
           Christianity
           ,
           or
           doth
           not
           comprehend
           or
           imply
           Infidelity
           ,
           or
           else
           because
           the
           [
           Notoriousness
           ]
           of
           this
           ungodliness
           is
           no
           Profession
           .
           The
           first
           cannot
           be
           said
           :
           For
           1.
           
           As
           Godliness
           in
           a
           Christian
           sense
           comprehendeth
           Christianity
           ,
           
           and
           even
           the
           true
           acknowledgement
           of
           the
           God-head
           it self
           ;
           so
           ungodliness
           containeth
           the
           disowning
           of
           God
           and
           the
           refusing
           of
           all
           true
           Love
           of
           him
           ,
           or
           seeking
           him
           as
           our
           End
           ,
           and
           it
           comprizeth
           in
           it
           the
           refusal
           of
           Christ
           to
           bring
           us
           back
           to
           God
           ,
           and
           of
           the
           Spirit
           to
           conform
           our
           souls
           and
           lives
           to
           his
           Will.
           As
           therefore
           God
           is
           the
           Ultimate
           End
           ,
           and
           Christ
           as
           Mediator
           but
           the
           means
           or
           way
           ;
           and
           as
           loving
           God
           is
           a
           more
           excellent
           duty
           than
           believing
           in
           Christ
           in
           it self
           considered
           ,
           so
           ungodliness
           which
           is
           contrary
           to
           the
           Love
           of
           God
           ,
           is
           a
           greater
           sin
           than
           unbelief
           in
           it self
           ,
           as
           to
           Jesus
           Christ
           the
           Mediator
           :
           yea
           and
           ever
           containeth
           this
           unbelief
           as
           its
           second
           and
           lower
           part
           ,
           though
           it
           be
           denominated
           from
           the
           opposition
           to
           God
           ,
           as
           the
           greater
           part
           of
           the
           sin
           .
           2.
           
           However
           no
           man
           will
           deny
           but
           that
           they
           are
           concomitant
           ,
           and
           that
           every
           ungodly
           man
           is
           an
           unbeliever
           .
           3.
           
           Yea
           as
           ungodliness
           is
           contrary
           to
           our
           subjection
           to
           the
           Lord
           Redeemer
           ,
           it
           is
           a
           real
           part
           of
           Infidelity
           it self
           .
           I
           may
           well
           conclude
           therefore
           that
           to
           be
           Notoriously
           ungodly
           ,
           is
           to
           be
           Notoriously
           no
           Christian
           ,
           but
           an
           Unbeliever
           .
        
         
           2.
           
           And
           that
           this
           Notoriousness
           is
           a
           certain
           profession
           ,
           is
           evident
           .
           For
           1.
           the
           mind
           is
           declared
           by
           it
           :
           Christ
           himself
           telleth
           us
           that
           out
           of
           the
           heart
           come
           Murthers
           ,
           Adulteries
           ,
           &c.
           and
           out
           of
           the
           abundance
           of
           the
           heart
           the
           mouth
           speaketh
           .
           If
           you
           say
           ,
           men
           may
           do
           such
           and
           such
           things
           against
           their
           will
           ,
           I
           answer
           ,
           1.
           
           Then
           they
           are
           not
           Notoriously
           ungodly
           ;
           if
           they
           do
           not
           Notoriously
           shew
           their
           wilfulness
           .
           2.
           
           The
           Will
           hath
           the
           command
           of
           the
           outward
           man.
           2.
           
           And
           as
           it
           declareth
           the
           mind
           ,
           so
           doth
           it
           certainly
           declare
           it
           .
           For
           first
           ,
           else
           still
           it
           were
           not
           notorious
           ungodliness
           .
           2.
           
           Words
           may
           be
           easier
           counterfeited
           than
           Deeds
           ,
           especially
           the
           scope
           of
           a
           mans
           life
           .
           3.
           
           And
           hence
           it
           is
           that
           the
           Lord
           Jesus
           himself
           when
           he
           comes
           to
           Judgement
           ,
           will
           try
           more
           by
           Deeds
           than
           verbal
           Profession
           ,
           and
           will
           reject
           such
           Professions
           when
           they
           are
           contradicted
           by
           evil
           actions
           ,
           as
           Mat.
           7.
           
           
             Not
             every
             one
             that
             saith
             unto
             one
             Lord
             ,
             Lord
             ,
             shall
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
             but
             he
             that
             doth
             the
             will
             of
             my
             Father
             .
             Mat.
          
           25.
           
           Christ
           will
           convince
           those
           by
           their
           
             not
             feeding
             ,
             cloathing
          
           ,
           &c.
           his
           members
           ,
           that
           they
           were
           no
           true
           Believers
           ,
           who
           still
           go
           about
           to
           justifie
           themselves
           .
           And
           they
           that
           shall
           say
           ,
           
             Lord
             have
             not
             we
             eat
             ,
             drunk
             ,
          
           &c.
           
           
             Cast
             out
             Devils
             ,
             &
             preacht
             in
             thy
             
             name
             ;
             shall
             be
             answered
             with
             a
             Depart
             from
             me
             ye
             workers
             of
             iniquity
             ,
             I
             know
             you
             not
             .
          
           Men
           shall
           all
           be
           
             judged
             according
             to
             their
             works
          
           .
           It
           is
           clear
           then
           that
           Notorious
           ungodliness
           is
           a
           Profession
           or
           signification
           of
           the
           very
           mind
           and
           will
           :
           yea
           and
           a
           profession
           most
           certain
           ;
           for
           it
           cannot
           be
           dissembled
           .
           He
           that
           is
           notoriously
           ungodly
           is
           most
           certainly
           no
           true
           Christian
           :
           But
           the
           profession
           which
           this
           contradicteth
           ,
           is
           not
           so
           certain
           ;
           nay
           it
           is
           most
           certainly
           false
           .
           So
           that
           as
           God
           doth
           ,
           so
           man
           must
           take
           mens
           works
           and
           lives
           for
           a
           Discovery
           of
           their
           mind
           ,
           and
           judge
           them
           by
           it
           .
        
         
           I
           have
           stood
           the
           larger
           on
           this
           ,
           because
           that
           profession
           of
           Christianity
           is
           the
           common
           title
           that
           is
           pleaded
           for
           such
           persons
           ;
           and
           therefore
           I
           have
           shewed
           that
           they
           are
           not
           to
           be
           reputed
           for
           credible
           Professors
           .
           If
           it
           be
           not
           a
           probable
           sign
           ,
           it
           is
           not
           to
           be
           taken
           for
           a
           valid
           profession
           :
           But
           words
           contradicted
           by
           the
           Notorious
           tenor
           of
           the
           life
           ,
           are
           no
           probable
           sign
           ,
           but
           these
           works
           are
           a
           certain
           sign
           of
           the
           contrary
           .
           Ergo.
           
        
         
           If
           any
           man
           yet
           do
           think
           that
           any
           words
           ,
           though
           not
           probably
           signifying
           the
           mind
           ,
           are
           a
           valid
           profession
           ,
           and
           to
           be
           taken
           for
           a
           Title
           ;
           then
           it
           will
           follow
           ,
           that
           if
           a
           man
           should
           laugh
           in
           your
           face
           ,
           and
           foretel
           you
           that
           he
           will
           come
           and
           make
           a
           profession
           in
           scorn
           of
           Christ
           ,
           or
           if
           he
           tell
           you
           that
           though
           he
           speak
           such
           words
           ,
           it
           is
           not
           from
           his
           heart
           ,
           but
           through
           fear
           ,
           or
           to
           get
           some
           honour
           with
           men
           ;
           or
           if
           when
           he
           baptized
           his
           child
           in
           the
           name
           of
           Christ
           ,
           he
           tell
           you
           that
           he
           intendeth
           not
           that
           he
           shall
           serve
           him
           ;
           or
           if
           he
           say
           of
           himself
           he
           will
           baptized
           in
           tht
           name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           renounce
           the
           world
           ,
           flesh
           and
           Devil
           ,
           but
           he
           intendeth
           not
           to
           stand
           to
           it
           ,
           nor
           to
           do
           as
           he
           promiseth
           ,
           &c.
           any
           of
           these
           must
           be
           taken
           for
           a
           Profession
           ,
           and
           this
           man
           for
           a
           Christian
           :
           which
           no
           wise
           man
           I
           think
           will
           affirm
           .
           If
           an
           affirmation
           presently
           contradicted
           by
           words
           as
           express
           and
           certain
           ,
           be
           not
           to
           be
           taken
           for
           a
           profession
           ,
           then
           much
           less
           is
           an
           affirmation
           more
           certainly
           contradicted
           by
           the
           tenor
           of
           the
           life
           ,
           yea
           and
           too
           oft
           by
           professed
           impenitency
           .
        
         
           The
           sum
           is
           this
           ,
           We
           must
           not
           baptize
           him
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           (
           or
           his
           children
           for
           his
           faith
           )
           who
           we
           are
           sure
           doth
           not
           believe
           in
           the
           Father
           ,
           Son
           ,
           and
           
           Holy
           Ghost
           :
           But
           such
           is
           every
           Notorious
           Ungodly
           man
           ,
           Ergo
           .
        
         
           Or
           we
           must
           not
           baptize
           him
           (
           or
           his
           child
           )
           as
           a
           Christian
           ,
           that
           certainly
           dec●areth
           himself
           to
           be
           none
           .
           But
           so
           doth
           ,
           &c
           Ergo.
           So
           much
           of
           the
           fourth
           Argument
           .
        
         
           Arg.
           5.
           
           We
           must
           not
           baptize
           those
           that
           certainly
           declare
           to
           us
           that
           they
           repent
           not
           (
           nor
           any
           for
           their
           sakes
           :
           )
           But
           all
           notorious
           ungodly
           men
           do
           certain●y
           declare
           that
           they
           repent
           not
           ,
           (
           unless
           equivocally
           :
           )
           Ergo.
           
        
         
           The
           Major
           is
           proved
           ,
           in
           that
           Repentance
           is
           a
           necessary
           condition
           in
           him
           that
           hath
           right
           to
           Baptism
           before
           ●od
           ;
           and
           the
           Profession
           of
           it
           necessary
           to
           him
           that
           we
           mu●●
           baptize
           .
           The
           Apostles
           r●quired
           it
           .
           The
           Minor
           needeth
           no
           proof
           I
           think
           .
        
         
           Arg.
           6.
           
           We
           must
           not
           bap●ize
           him
           (
           or
           any
           for
           his
           sak●
           )
           that
           will
           not
           renounce
           the
           world
           ,
           flesh
           ,
           and
           the
           D●vil
           ;
           o●
           that
           declareth
           certainly
           that
           he
           will
           not
           renounce
           th●m
           at
           that
           time
           .
           But
           such
           are
           all
           notorious
           ungodly
           men
           .
           Therefore
           the
           Church
           hath
           ever
           required
           this
           in
           Baptism
           .
        
         
           Arg.
           7.
           
           We
           may
           not
           baptize
           those
           whom
           we
           notoriously
           know
           to
           be
           at
           present
           uncapable
           of
           receiving
           remission
           of
           sins
           :
           (
           for
           that
           is
           the
           use
           of
           the
           Ordinance
           according
           to
           Gods
           institution
           .
           )
           But
           such
           are
           all
           the
           notoriously
           ungodly
           .
           Therefore
           I
           need
           not
           here
           ,
           I
           suppose
           ,
           with
           those
           I
           deal
           with
           ,
           answ●r
           the
           Antinomian's
           Objection
           from
           Rom.
           4.
           of
           justifying
           the
           ungodly
           .
           I
           have
           said
           enough
           to
           that
           against
           
             Lud.
             Colvinus
          
           ,
           and
           others
           .
        
         
           Arg.
           8.
           
           Men
           that
           be
           notoriously
           unfit
           for
           Marriage
           with
           Christ
           ,
           to
           be
           solemnized
           ,
           are
           unfit
           by
           us
           to
           be
           baptized
           ,
           (
           or
           any
           for
           them
           :
           )
           But
           such
           are
           all
           the
           notoriously
           ungodly
           ,
           Ergo
           ,
           &c.
           
        
         
           Arg.
           9.
           
           We
           may
           not
           baptize
           those
           that
           we
           know
           do
           notoriously
           dissemble
           in
           making
           the
           Baptismal
           Covenant
           .
           But
           such
           are
           all
           notoriously
           ungodly
           ,
           Ergo
           ,
           &c.
           
        
         
           Arg.
           10.
           
           We
           may
           not
           give
           him
           the
           Seal
           of
           the
           righteousness
           of
           Faith
           ,
           who
           notoriously
           declareth
           that
           he
           hath
           not
           that
           Righteousness
           .
           But
           such
           are
           all
           notoriously
           ungodly
           ,
           Ergo
           ,
           &c.
           
        
         
         
           Arg.
           11.
           
           From
           Matth.
           28.19
           ,
           20.
           
           Before
           we
           baptize
           men
           ,
           (
           or
           any
           for
           their
           sakes
           )
           we
           must
           see
           in
           probability
           that
           they
           are
           made
           Disciple
           .
           But
           so
           are
           not
           the
           notoriously
           ungodly
           .
           Ergo
           ,
           &c.
           
        
         
           Arg.
           12.
           
           Those
           that
           we
           must
           Baptize
           (
           or
           any
           for
           their
           sakes
           )
           must
           seem
           to
           believe
           with
           all
           their
           hearts
           ,
           Acts
           8.37
           .
           And
           to
           receive
           the
           word
           gladly
           ,
           Acts
           2.38.39
           ,
           41.
           
           And
           to
           believe
           with
           a
           saving
           faith
           ,
           Mark.
           16.15
           ,
           16.
           
           Acts
           16.31
           ,
           ●2
           ,
           33.
           
           But
           so
           do
           not
           any
           that
           are
           notoriously
           ungodly
           .
           Ergo.
           
        
         
           These
           Texts
           and
           many
           such
           like
           are
           our
           Directory
           whom
           to
           Baptize
           .
        
         
           Arg.
           13.
           
           From
           1
           Cor.
           7.14
           .
           Else
           were
           your
           children
           unclean
           ]
           If
           one
           of
           the
           immediate
           Parents
           be
           not
           a
           Believer
           ,
           their
           children
           are
           unclean
           ,
           and
           consequently
           not
           to
           be
           baptized
           .
           But
           notorious
           ungodly
           ones
           are
           not
           Believers
           .
           Ergo
           .
        
         
           As
           they
           must
           be
           Believers
           ,
           that
           they
           may
           have
           Right
           ,
           and
           be
           Holy
           :
           so
           must
           they
           seem
           Believers
           ,
           that
           they
           may
           seem
           to
           have
           Right
           ,
           and
           so
           be
           baptized
           by
           us
           warrantably
           .
           But
           such
           seem
           not
           to
           have
           Faith
           ,
           who
           are
           notorio●sly
           Ungodly
           .
        
         
           It
           is
           Objected
           that
           this
           Text
           determineth
           of
           one
           way
           of
           Covenant-Right
           to
           Infants
           ,
           but
           doth
           not
           thereby
           deny
           all
           other
           .
           Answ.
           1.
           
           It
           is
           peremptory
           in
           the
           Negative
           [
           Else
           were
           your
           children
           unclean
           ]
           as
           well
           as
           in
           the
           Affirmative
           [
           but
           now
           are
           they
           Holy.
           ]
           2.
           
           It
           therefore
           excludeth
           expresly
           all
           other
           wayes
           of
           interest
           in
           the
           Covenant
           by
           Birth-Priviledge
           :
           Else
           how
           could
           that
           Negative
           be
           true
           ?
           But
           I
           confess
           it
           doth
           not
           exclude
           all
           means
           else
           of
           an
           after
           acquisition
           or
           reception
           of
           Covenant-Right
           :
           For
           he
           that
           is
           born
           unclean
           ,
           may
           become
           by
           purchase
           or
           contract
           the
           child
           of
           a
           Believer
           ▪
           or
           at
           age
           may
           believe
           himself
           ;
           And
           then
           he
           ceaseth
           to
           be
           unclean
           .
           3.
           
           At
           least
           it
           seems
           yielded
           by
           th●m
           ,
           that
           if
           both
           Parents
           be
           unbelievers
           ,
           the
           child
           can
           have
           no
           Right
           
             A●
             theirs
          
           or
           on
           the●r
           account
           .
        
         
           It
           s
           Objected
           that
           this
           was
           true
           of
           the
           Corinthians
           ,
           whose
           Ancestors
           ●ere
           Infidels
           ▪
           and
           thems●lves
           the
           first
           Converts
           ,
           their
           children
           were
           unclean
           ,
           if
           one
           of
           them
           were
           not
           a
           believer
           ▪
           but
           it
           holdeth
           not
           of
           them
           that
           had
           pious
           Ancestors
           .
           Answ.
           1.
           
           This
           
           yieldeth
           the
           point
           which
           is
           now
           in
           question
           ,
           that
           is
           ,
           that
           On
           their
           Parents
           account
           ,
           such
           children
           have
           no
           right
           .
           2.
           
           It
           contradicteth
           the
           Apostle's
           express
           Affirmation
           ,
           who
           saith
           that
           [
           they
           are
           unclean
           :
           ]
           which
           can
           extend
           to
           no
           less
           than
           the
           denyal
           of
           Holiness
           by
           B●rth-Priviledge
           .
           3.
           
           Noah
           was
           the
           Progenitor
           remote
           of
           those
           Corinthians
           ;
           and
           he
           was
           not
           unclean
           .
           Yet
           that
           makes
           not
           them
           Holy
           :
           Else
           no
           man
           shoul'd
           be
           unholy
           .
        
         
           Arg.
           14.
           
           Rom.
           11.
           
           The
           Israelites
           and
           their
           children
           with
           them
           ,
           are
           broken
           off
           because
           of
           Unbelief
           .
           Therefore
           Notorious
           Unbelievers
           ,
           and
           their
           children
           ,
           are
           to
           be
           judged
           as
           no
           Church-members
           ,
           nor
           to
           be
           baptized
           .
           And
           that
           all
           Notorious
           Ungodly
           ones
           ,
           are
           Notorious
           Unbelievers
           ,
           I
           have
           proved
           ,
           and
           may
           yet
           refute
           the
           ordinary
           Objections
           to
           the
           contrary
           .
        
         
           Arg.
           15.
           
           We
           may
           not
           lawfully
           baptize
           those
           children
           for
           their
           Parents
           sake
           ,
           whose
           Parents
           are
           
             ipso
             jure
          
           Excommunicated
           from
           the
           society
           of
           Christians
           as
           such
           ,
           or
           are
           justly
           to
           be
           pronounced
           No
           Members
           of
           the
           Universal
           Church
           Visible
           or
           Invisible
           .
           But
           all
           Notoriously
           Ungodly
           are
           in
           one
           of
           these
           ranks
           .
           Ergo.
           
        
         
           To
           explain
           my
           meaning
           in
           this
           Argument
           ,
           Observe
           1.
           that
           I
           take
           not
           the
           common
           doctrine
           for
           true
           ,
           that
           a
           particular
           Political
           or
           Organized
           Church
           ,
           or
           incorporated
           Society
           of
           Christians
           ,
           is
           a
           meer
           Homogeneal
           part
           of
           the
           universal
           Visible
           Church
           :
           All
           the
           Universal
           Church
           doth
           not
           consist
           of
           such
           Societies
           ,
           no
           more
           than
           all
           this
           Common-wealth
           doth
           consist
           of
           Corporations
           .
           For
           a
           particular
           Church
           ,
           is
           as
           a
           particular
           Body-Corporate
           ;
           and
           all
           the
           Members
           of
           the
           Universal
           are
           not
           so
           :
           Though
           all
           ought
           to
           be
           so
           that
           can
           attain
           it
           ,
           yet
           all
           cannot
           attain
           it
           ,
           and
           all
           do
           not
           what
           they
           ought
           :
           Even
           in
           an
           Army
           a
           Souldier
           may
           be
           lifted
           by
           a
           General
           Officer
           into
           the
           Army
           in
           general
           ,
           long
           before
           he
           is
           placed
           in
           any
           Regiment
           or
           Troop
           ;
           yea
           there
           are
           some
           that
           are
           Messengers
           ,
           and
           for
           other
           employments
           ,
           that
           are
           not
           to
           be
           of
           any
           Regiment
           .
           So
           sometime
           a
           man
           is
           baptized
           ,
           as
           the
           Eunuch
           ,
           before
           he
           be
           entred
           into
           any
           particular
           Church
           ,
           perhaps
           long
           :
           And
           some
           were
           of
           Churches
           which
           are
           dissolved
           ,
           and
           stay
           long
           before
           they
           can
           joyn
           
           themselves
           to
           others
           ▪
           And
           some
           live
           as
           Merchants
           ,
           in
           a
           moveable
           travelling
           ,
           condition
           :
           And
           some
           are
           bound
           for
           the
           good
           of
           the
           Common-wealth
           to
           be
           Embassadors
           ,
           or
           Agents
           ,
           or
           Factors
           ,
           &c.
           resident
           among
           Infidels
           ,
           where
           is
           no
           Church
           :
           And
           some
           may
           be
           called
           to
           preach
           up
           and
           down
           among
           Infidels
           for
           their
           conversion
           ,
           as
           the
           Apostles
           did
           ,
           and
           fix
           themselves
           to
           no
           particular
           Church
           :
           And
           some
           may
           be
           too
           ignorant
           or
           neglective
           of
           their
           duty
           in
           incorporating
           with
           any
           :
           And
           some
           upon
           infirmity
           and
           scrupulosity
           hold
           off
           .
           So
           that
           its
           apparent
           that
           all
           the
           Visible
           Church
           is
           not
           thus
           Incorporated
           into
           particular
           Churches
           .
        
         
           2.
           
           I
           do
           firmly
           believe
           that
           Baptism
           as
           Baptism
           ,
           doth
           list
           ,
           enter
           ,
           or
           admit
           us
           only
           into
           the
           Universal
           Church
           directly
           ,
           and
           not
           into
           any
           particular
           Church
           ;
           but
           yet
           consequentially
           it
           oft
           doth
           both
           :
           And
           as
           the
           Parent
           is
           ,
           so
           is
           it
           supposed
           that
           the
           Infant
           is
           .
           If
           the
           Parent
           live
           an
           itinerant
           life
           ,
           and
           bring
           his
           child
           to
           Baptism
           ,
           that
           child
           is
           entered
           into
           the
           Universal
           Church
           only
           ,
           except
           he
           leave
           the
           child
           resident
           in
           any
           particular
           Church
           ,
           and
           desire
           it
           may
           be
           a
           member
           of
           it
           :
           But
           if
           the
           Parent
           be
           a
           member
           of
           a
           particular
           Church
           ,
           when
           we
           Baptize
           his
           child
           ,
           we
           receive
           it
           first
           into
           the
           universal
           Church
           ,
           and
           then
           into
           that
           particular
           (
           as
           an
           imperfect
           member
           :
           )
           For
           we
           justly
           suppose
           it
           is
           the
           Parents
           desire
           ,
           which
           is
           it
           that
           determineth
           this
           Case
           .
        
         
           3.
           
           I
           firmly
           believe
           that
           the
           common
           opinion
           is
           an
           Error
           ,
           that
           All
           that
           are
           cast
           out
           of
           a
           particular
           Church
           ,
           are
           cast
           out
           of
           the
           universal
           .
        
         
           4.
           
           Yea
           ,
           or
           that
           he
           that
           is
           put
           out
           of
           one
           particular
           incorporated
           Church
           ,
           must
           be
           avoided
           by
           all
           other
           such
           Churches
           .
        
         
           5.
           
           Yet
           do
           I
           believe
           that
           it
           is
           a
           worse
           Error
           to
           say
           that
           all
           that
           are
           cast
           out
           of
           one
           such
           Church
           ,
           may
           be
           received
           into
           communion
           by
           other
           Churches
           ,
           or
           single
           Christians
           .
        
         
           6.
           
           I
           do
           therefore
           distinguish
           of
           such
           Exclusion
           as
           we
           commonly
           call
           Excommunication
           ,
           or
           casting
           out
           of
           Churches
           ,
           or
           suspending
           from
           communion
           .
           1.
           
           As
           to
           the
           ground
           and
           cause
           of
           the
           Exclusion
           .
           2.
           
           As
           to
           the
           
             Terminus
             ad
             quem
          
           ,
           or
           the
           
             in
             quantum
          
           ,
           or
           intended
           effect
           of
           the
           Exclusion
           .
           1.
           
           It
           is
           one
           thing
           
           to
           be
           excluded
           on
           a
           cause
           that
           is
           supposed
           exclusive
           of
           Christianity
           it self
           :
           and
           another
           thing
           to
           be
           excluded
           on
           a
           cause
           that
           supposeth
           him
           uncapable
           of
           the
           Priviledge
           of
           all
           incorporated
           Churches
           :
           and
           a
           third
           thing
           to
           be
           excluded
           on
           a
           cause
           that
           makes
           men
           uncapable
           of
           Member-ship
           with
           that
           one
           Church
           only
           ,
           or
           some
           particulars
           ,
           and
           not
           all
           .
           2.
           
           So
           as
           to
           the
           effect
           ,
           It
           is
           one
           thing
           to
           be
           excluded
           from
           the
           number
           of
           Christians
           as
           such
           ;
           Another
           thing
           to
           be
           excluded
           from
           all
           Incorporated
           Churches
           as
           such
           :
           And
           a
           third
           thing
           to
           be
           excluded
           from
           one
           particular
           Church
           only
           ,
           or
           some
           more
           on
           the
           like
           ground
           that
           are
           in
           the
           like
           case
           .
           Besides
           all
           this
           ,
           I
           distinguish
           between
           an
           Exclusion
           upon
           the
           certain
           Nullitie
           of
           the
           Title
           ;
           and
           a
           suspension
           while
           the
           Title
           is
           under
           tryall
           ,
           upon
           a
           just
           occasion
           of
           questioning
           it
           .
           From
           hence
           I
           hold
           as
           followeth
           .
        
         
           1.
           
           That
           there
           may
           be
           just
           reason
           to
           cast
           a
           man
           out
           of
           a
           particular
           Church
           ,
           who
           yet
           is
           not
           denied
           to
           joyn
           with
           other
           particular
           Churches
           .
           For
           example
           ,
           if
           a
           member
           of
           this
           particular
           Church
           hold
           me
           to
           be
           no
           true
           Minister
           ,
           and
           that
           he
           may
           not
           communicate
           with
           me
           ,
           supposing
           him
           to
           mistake
           ;
           or
           if
           he
           hold
           it
           his
           duty
           to
           contradict
           the
           Doctrine
           and
           Practice
           of
           Infant-Baptism
           ,
           or
           the
           like
           ,
           he
           may
           make
           himself
           utterly
           uncapable
           of
           communion
           with
           this
           Church
           ,
           who
           yet
           may
           be
           capable
           of
           communion
           with
           other
           Churches
           .
           The
           like
           oft
           falls
           out
           where
           Churches
           differ
           about
           lesser
           Doctrines
           or
           Ceremonies
           ,
           or
           Ordination
           of
           Pastors
           ;
           a
           man
           that
           will
           in
           a
           troubling
           zeal
           suppose
           himself
           bound
           to
           be
           a
           continual
           disquiet
           to
           that
           Church
           where
           the
           occasion
           is
           ,
           may
           be
           cast
           out
           from
           that
           ,
           and
           uncapable
           of
           joyning
           with
           any
           of
           that
           same
           opinion
           and
           way
           ,
           and
           not
           with
           others
           that
           are
           of
           his
           own
           way
           and
           Opinion
           .
        
         
           2.
           
           A
           man
           may
           be
           cast
           out
           of
           a
           particular
           incorporated
           Church
           
             as
             such
          
           ,
           and
           consequently
           be
           at
           present
           uncapable
           of
           being
           a
           member
           of
           any
           such
           particular
           Church
           on
           Earth
           ,
           and
           yet
           not
           be
           cast
           out
           of
           the
           Universal
           Visible
           Church
           ,
           or
           number
           of
           Christians
           ,
           much
           less
           of
           the
           Invisible
           .
           As
           for
           example
           :
           If
           a
           man
           hold
           and
           maintain
           that
           there
           are
           no
           true
           Ministers
           in
           Office
           in
           any
           particular
           Church
           on
           earth
           by
           reason
           of
           an
           interruption
           in
           the
           succession
           of
           Ordination
           ;
           that
           man
           is
           become
           
           uncapable
           of
           being
           a
           member
           of
           any
           such
           Church
           :
           and
           yet
           while
           he
           holdeth
           the
           whole
           Doctrine
           of
           Christianity
           besides
           ,
           and
           openly
           professeth
           it
           ,
           and
           supposeth
           that
           private
           gifted-men
           may
           Teach
           and
           Baptize
           ,
           he
           may
           still
           be
           a
           vi●ible
           Christian
           ,
           and
           therefore
           not
           fit
           to
           be
           cut
           off
           from
           the
           Universal
           Church
           of
           Christians
           .
           So
           in
           any
           the
           like
           Case
           .
           Quer.
           Whether
           this
           be
           not
           the
           Case
           of
           those
           that
           place
           all
           Church-power
           in
           the
           Major
           vote
           of
           the
           people
           ,
           so
           that
           the
           Church
           must
           be
           governed
           only
           by
           such
           Vote
           ,
           and
           the
           Pastor
           is
           but
           the
           mouth
           of
           the
           People
           ,
           to
           act
           according
           to
           their
           Vote
           ?
           Whether
           men
           of
           this
           judgement
           ,
           declaring
           and
           professing
           it
           ,
           be
           capable
           of
           being
           members
           of
           any
           true
           incorporated
           Church
           on
           Earth
           (
           though
           they
           may
           be
           members
           of
           such
           Societies
           as
           their
           own
           ,
           of
           humane
           invention
           ,
           contrary
           to
           the
           Word
           ,
           and
           to
           the
           very
           Essence
           of
           a
           true
           Political
           Church
           .
           )
        
         
           3.
           
           I
           also
           distinguish
           between
           the
           excluding
           of
           a
           man
           from
           communion
           as
           
             No
             true
             Christian
          
           ,
           and
           excluding
           him
           as
           a
           scandalous
           or
           infectious
           Christian.
           As
           it
           was
           one
           thing
           for
           the
           Jews
           to
           remove
           the
           dead
           ,
           and
           another
           to
           remove
           a
           Leper
           from
           the
           camp
           .
           And
           I
           suppose
           that
           1.
           
           Ordinarily
           we
           are
           not
           to
           exclude
           any
           from
           our
           communion
           for
           a
           scandalous
           sin
           openly
           repented
           of
           .
           2.
           
           Yet
           it
           is
           possible
           that
           it
           may
           be
           of
           so
           hainous
           a
           nature
           ,
           that
           for
           the
           Credit
           of
           Religion
           ,
           and
           the
           avoiding
           of
           all
           occasion
           of
           Reproach
           by
           those
           without
           ,
           it
           is
           not
           meet
           to
           admit
           such
           an
           Offender
           into
           our
           communion
           ,
           till
           after
           some
           convenient
           time
           and
           larger
           manifestation
           of
           our
           disowning
           their
           crime
           ,
           and
           of
           their
           extraordinary
           repentance
           of
           it
           .
           But
           this
           is
           but
           temporary
           .
           3.
           
           It
           is
           possible
           also
           that
           a
           man
           may
           have
           such
           an
           itching
           zeal
           to
           propagate
           a
           false
           opinion
           ,
           though
           consistent
           with
           Christianity
           ,
           that
           we
           may
           be
           bound
           to
           exclude
           him
           our
           actual
           communion
           ,
           to
           avoid
           the
           infection
           of
           the
           Church
           :
           As
           also
           that
           his
           crime
           may
           so
           induce
           others
           to
           imitation
           ,
           that
           though
           it
           be
           consistent
           with
           Christianity
           ,
           we
           must
           exclude
           him
           as
           an
           infectious
           Leper
           ,
           because
           a
           little
           leaven
           leaveneth
           the
           whole
           lump
           .
        
         
           4.
           
           I
           conceive
           that
           an
           open
           Apostate
           needs
           no
           decisive
           sentential
           Excommunication
           ,
           but
           only
           declarative
           .
           We
           cut
           off
           no
           man
           from
           Christ
           ,
           but
           declare
           who
           they
           be
           that
           cut
           off
           themselves
           from
           that
           Christianity
           which
           they
           seemed
           to
           have
           .
        
         
         
           5.
           
           Yet
           I
           conceive
           that
           an
           actual
           Apostate
           ,
           that
           is
           not
           totally
           an
           Infidel
           ,
           but
           renounceth
           only
           some
           parts
           of
           the
           essentials
           of
           Christianity
           ,
           and
           is
           loath
           to
           confess
           himself
           no
           Christian
           ,
           and
           will
           intrude
           into
           the
           communion
           of
           Christians
           ,
           whether
           to
           avoid
           shame
           ,
           or
           disquiet
           of
           conscience
           ,
           or
           danger
           ,
           &c.
           
           I
           say
           ,
           such
           a
           One
           is
           the
           fittest
           object
           for
           the
           sentence
           of
           highest
           excommunication
           ,
           even
           from
           the
           number
           of
           Christians
           ,
           supposing
           him
           notoriously
           to
           be
           such
           .
           As
           if
           a
           man
           should
           call
           himself
           a
           Christian
           ,
           and
           thrust
           into
           their
           communion
           ,
           and
           yet
           maintain
           ,
           that
           Christ
           is
           but
           a
           Prophet
           ,
           such
           as
           Mahomet
           ;
           or
           as
           the
           Arrians
           ,
           that
           he
           is
           not
           God
           ,
           or
           that
           there
           is
           no
           Resurrection
           or
           Life
           to
           come
           ,
           or
           that
           there
           is
           no
           Holy
           Ghost
           ;
           or
           that
           Christ
           is
           not
           to
           be
           obeyed
           when
           the
           Flesh
           is
           against
           it
           ;
           and
           that
           every
           man
           may
           live
           the
           life
           that
           best
           pleaseth
           his
           flesh
           ;
           or
           that
           he
           himself
           will
           obey
           his
           flesh
           before
           Christ
           ,
           or
           not
           let
           go
           his
           sin
           for
           the
           hopes
           of
           Glory
           ,
           at
           the
           command
           of
           God.
           Among
           these
           I
           reckon
           a
           Notorious
           ungodly
           man
           ,
           who
           will
           in
           words
           call
           himself
           a
           Christian
           ,
           but
           by
           a
           more
           certain
           discovery
           make
           known
           that
           indeed
           he
           is
           none
           .
           Here
           the
           Church
           is
           not
           only
           to
           declare
           him
           none
           ,
           but
           to
           sentence
           him
           none
           :
           For
           a
           meer
           Declaration
           supposeth
           not
           a
           Controversie
           ,
           but
           a
           Sentence
           or
           Decision
           doth
           :
           and
           his
           vain
           pretence
           and
           unjust
           intrusion
           made
           it
           a
           Controversie
           ,
           as
           between
           him
           and
           the
           Church
           ,
           though
           to
           the
           Church
           the
           Case
           be
           notorious
           .
           This
           man
           then
           is
           cast
           out
           as
           No-Christian
           :
           when
           I
           conceive
           that
           such
           a
           man
           as
           
             David
             ,
             Solomon
          
           ,
           &c.
           (
           were
           they
           now
           with
           us
           )
           while
           they
           lay
           in
           that
           sin
           ,
           should
           be
           removed
           from
           actual
           communion
           ,
           as
           Lepers
           ,
           or
           scandalous
           Christians
           ,
           or
           (
           at
           most
           )
           as
           such
           as
           have
           given
           us
           reason
           to
           question
           their
           Godliness
           .
        
         
           6.
           
           There
           is
           also
           a
           threefold
           suspension
           :
           The
           first
           is
           from
           some
           special
           act
           or
           part
           of
           communion
           only
           ,
           (
           as
           the
           Sacrament
           of
           the
           Lords
           Supper
           )
           during
           the
           time
           of
           a
           mans
           just
           tryal
           .
           A
           duty
           not
           being
           at
           all
           times
           a
           duty
           ,
           it
           is
           meet
           that
           he
           forbear
           while
           he
           is
           under
           such
           tryal
           ,
           who
           hath
           given
           just
           occasion
           of
           suspicion
           and
           accusation
           .
           I
           mean
           here
           ,
           only
           the
           tryal
           whether
           they
           are
           guilty
           of
           the
           fault
           that
           they
           are
           accused
           of
           or
           not
           .
           This
           suspension
           is
           not
           penal
           ,
           but
           the
           orderly
           doing
           of
           duties
           .
           Another
           suspension
           is
           ,
           when
           the
           Crime
           is
           confest
           ,
           or
           proved
           .
           
           and
           the
           only
           thing
           in
           doubt
           is
           ,
           Whether
           the
           person
           be
           penitent
           or
           impenitent
           ?
           supposing
           the
           Crime
           an
           heinous
           Scandal
           ,
           the
           person
           may
           be
           excluded
           all
           special
           communion
           ;
           with
           this
           limitation
           ,
           Till
           they
           manifest
           Repentance
           .
           And
           this
           is
           the
           most
           common
           censure
           ,
           I
           think
           ,
           that
           the
           Church
           hath
           use
           for
           .
           The
           third
           sort
           of
           suspension
           is
           ,
           that
           before-mentioned
           ,
           when
           though
           we
           are
           satisfied
           of
           the
           persons
           Repentance
           ,
           yet
           the
           heinousness
           of
           the
           Crime
           ,
           or
           the
           scandalousness
           and
           occasion
           of
           Reproach
           to
           the
           Enemy
           ,
           or
           the
           Infectiousness
           ,
           may
           necessitate
           us
           to
           delay
           his
           Re-admission
           .
           In
           these
           two
           later
           there
           is
           somewhat
           of
           Excommunication
           ▪
           mixt
           with
           the
           suspension
           :
           In
           the
           former
           ,
           not
           so
           .
           In
           these
           two
           later
           ,
           we
           judge
           the
           person
           to
           have
           no
           Right
           at
           that
           time
           to
           enjoy
           communion
           ,
           because
           no
           aptitude
           to
           possess
           it
           ;
           but
           not
           that
           he
           hath
           lost
           all
           Right
           to
           future
           communion
           .
           But
           yet
           his
           Right
           will
           not
           be
           plenary
           for
           the
           future
           ,
           unless
           he
           repent
           and
           get
           an
           aptitude
           for
           communion
           .
           Bu●
           if
           we
           cast
           out
           a
           man
           as
           no
           true
           Christian
           ,
           then
           we
           deny
           him
           to
           have
           any
           Right
           for
           the
           future
           ;
           that
           is
           ,
           his
           chief
           Title
           is
           Null
           ,
           and
           he
           must
           have
           a
           new
           Title
           ,
           as
           the
           foundation
           of
           his
           Right
           ,
           before
           he
           can
           have
           any
           Right
           :
           whereas
           the
           scandalous
           Christian
           hath
           his
           fundamental
           Title
           still
           ;
           but
           only
           hath
           a
           barr
           put
           in
           his
           way
           from
           present
           Possession
           .
        
         
           I
           have
           been
           the
           larger
           on
           this
           ,
           that
           you
           may
           fully
           know
           the
           meaning
           of
           the
           Argument
           ;
           and
           on
           what
           ground
           all
           Objections
           are
           to
           be
           Answered
           .
        
         
           And
           now
           you
           see
           that
           I
           speak
           not
           of
           every
           sort
           of
           Excommunication
           here
           ,
           but
           only
           that
           which
           justly
           excludeth
           from
           all
           Christian
           communion
           ,
           as
           Christian
           :
           and
           not
           that
           which
           excludeth
           only
           from
           any
           or
           all
           particular
           Churches
           (
           Though
           of
           this
           last
           I
           suspend
           my
           determination
           )
           ;
           And
           I
           speak
           not
           of
           meer
           suspension
           at
           least
           ,
           of
           the
           first
           or
           third
           sort
           .
           Indeed
           my
           opinion
           is
           this
           ▪
           1.
           
           That
           all
           so
           excommunicated
           can
           give
           their
           children
           no
           right
           to
           Baptism
           (
           nor
           be
           fit
           mediums
           of
           the
           conveyance
           of
           it
           )
           2.
           
           That
           all
           justly
           suspended
           from
           communion
           of
           Christians
           ,
           till
           they
           manifest
           Repentance
           ,
           having
           given
           the
           Church
           great
           cause
           strongly
           to
           suspect
           them
           of
           utterly
           graceless
           Impenitency
           ,
           should
           have
           their
           children
           ,
           who
           are
           born
           while
           
           they
           are
           in
           that
           condition
           ,
           suspended
           from
           Baptism
           (
           unless
           they
           have
           a
           better
           Right
           than
           from
           them
           .
           )
        
         
           Lastly
           note
           that
           I
           mention
           ,
           not
           only
           actual
           Excommunication
           by
           sentence
           ,
           but
           Excommunication
           
             ipso
             jure
          
           :
           For
           if
           it
           be
           Excommunication
           ,
           all
           's
           one
           ;
           and
           the
           later
           the
           most
           unquestionable
           .
        
         
           I
           now
           prove
           the
           Major
           thus
           :
           If
           such
           Infants
           cannot
           receive
           union
           and
           communion
           with
           the
           Universal
           Church
           ,
           on
           the
           account
           of
           their
           Parents
           Interest
           ,
           then
           neither
           can
           they
           receive
           Baptism
           on
           that
           account
           .
           But
           the
           Antecedent
           is
           certain
           ;
           which
           I
           prove
           thus
           :
           Such
           Parents
           cannot
           be
           the
           means
           of
           conveying
           that
           to
           their
           Children
           ,
           which
           they
           have
           not
           themselves
           .
           But
           they
           have
           no
           such
           Union
           and
           Communion
           themselves
           ;
           Ergo.
           
        
         
           I
           know
           in
           some
           cases
           (
           as
           in
           working
           Grace
           on
           others
           )
           a
           man
           may
           be
           a
           means
           of
           effecting
           that
           in
           another
           which
           he
           hath
           not
           himself
           .
           But
           that
           it
           is
           not
           so
           here
           ,
           I
           think
           will
           be
           granted
           ;
           for
           the
           Parents
           Right
           is
           all
           the
           condition
           (
           in
           Question
           now
           )
           of
           the
           childs
           Right
           :
           and
           it
           is
           only
           this
           kind
           of
           Conveyance
           that
           we
           mean.
           
        
         
           The
           Consequence
           needs
           no
           proof
           :
           To
           be
           baptized
           ,
           is
           to
           be
           put
           into
           union
           and
           communion
           with
           the
           visible
           Church
           .
           (
           This
           is
           one
           inseparable
           use
           of
           it
           :
           )
           therefore
           he
           that
           cannot
           be
           a
           fit
           medium
           to
           convey
           one
           ,
           cannot
           for
           the
           other
           .
        
         
           For
           the
           Father
           and
           Mother
           to
           be
           put
           out
           ,
           or
           judged
           out
           ,
           and
           yet
           the
           child
           taken
           into
           the
           same
           body
           as
           a
           branch
           of
           them
           ,
           and
           on
           their
           account
           ,
           is
           plainly
           to
           Do
           and
           Undo
           ,
           and
           contradict
           our selves
           .
        
         
           To
           this
           it
           is
           said
           by
           some
           ,
           That
           an
           Excommunicate
           man
           loseth
           but
           his
           
             Jus
             inre
          
           ,
           and
           not
           adrem
           ;
           and
           retaineth
           still
           his
           fundamental
           Right
           ;
           and
           therefore
           as
           to
           this
           ,
           is
           still
           a
           Church-member
           :
           he
           is
           but
           suspended
           from
           present
           benefit
           ,
           and
           not
           cut
           off
           from
           all
           Title
           .
           To
           which
           I
           answer
           ;
           1.
           
           If
           this
           be
           true
           of
           all
           Excommunicate
           persons
           ,
           then
           is
           it
           impossible
           so
           much
           as
           by
           a
           Declarative
           Excommunication
           ,
           to
           cut
           off
           any
           from
           the
           Universal
           Church
           :
           If
           a
           man
           maintain
           that
           Christ
           is
           neither
           God
           ,
           nor
           Redeemer
           ,
           but
           a
           Prophet
           ,
           second
           to
           Moses
           or
           Mahomet
           ,
           
           and
           yet
           will
           call
           himself
           a
           Christian
           ,
           and
           usurp
           communion
           ,
           if
           we
           cast
           him
           out
           ,
           he
           hath
           still
           a
           Fundamental
           Right
           .
           Can
           any
           man
           have
           a
           fundamentall
           Righ●
           ,
           that
           denyeth
           any
           Fundamental
           Truth
           ?
           But
           if
           any
           will
           say
           ,
           That
           this
           is
           not
           Excommunication
           ,
           but
           Declaring
           or
           Judging
           a
           man
           to
           be
           an
           Apostate
           :
           I
           reply
           ,
           Rather
           than
           we
           will
           differ
           about
           the
           Name
           ,
           call
           it
           what
           you
           please
           ,
           as
           long
           as
           you
           know
           what
           we
           mean.
           He
           that
           notoriously
           sheweth
           that
           he
           hath
           not
           Christ
           ,
           hath
           no
           fundamental
           Right
           .
           Whether
           Matth.
           18.
           and
           2
           Thes.
           3.14
           .
           1
           Cor.
           5.
           speak
           of
           this
           or
           that
           sort
           of
           Excommunication
           ,
           is
           little
           to
           our
           Question
           .
        
         
           It
           is
           further
           objected
           ,
           [
           
             Either
             the
             excommunicate
             persons
             sin
             divests
             the
             child
             ,
             or
             the
             Churches
             Censure
             .
             But
             neither
          
           ;
           Ergo
           ,
           
             &c.
             Not
             the
             former
             :
             for
             no
             sin
             but
             that
             of
             Nature
             descends
             to
             Posterity
             :
             Man
             transmits
             not
             his
             personal
             Vices
             ,
             Fault
             or
             Guilt
             ,
             no
             more
             than
             his
             Graces
             .
          
           ]
        
         
           Answ.
           As
           if
           the
           Question
           had
           been
           about
           divesting
           a
           child
           of
           a
           Right
           which
           he
           had
           before
           ,
           and
           not
           rather
           of
           the
           conveying
           of
           a
           Right
           which
           he
           had
           not
           .
           We
           suppose
           the
           child
           born
           after
           the
           Parents
           are
           excommunicate
           :
           And
           had
           that
           child
           a
           Right
           be●ore
           he
           had
           a
           Be●ng
           ?
           and
           so
           before
           it
           could
           be
           any
           subject
           of
           Right
           ,
           you
           talk
           of
           uncloathing
           him
           that
           was
           born
           naked
           and
           never
           cloathed
           .
           We
           rather
           suppose
           that
           the
           new-born
           child
           must
           then
           receive
           a
           Right
           from
           the
           excommunicate
           Parent
           ,
           or
           have
           none
           :
           and
           therefore
           conclude
           it
           hath
           none
           ,
           unless
           on
           some
           other
           Interest
           then
           theirs
           .
        
         
           It
           is
           further
           objected
           as
           to
           the
           Censure
           ,
           [
           
             I
             never
             read
             that
             Church-Censures
             were
             like
             that
             plague
             laid
             on
          
           Gehazi
           ,
           
             to
             cleave
             to
             him
             and
             his
             seed
             :
          
           See
           Deut.
           24
           16.
           ]
        
         
           Answ.
           Church
           censures
           deprive
           not
           the
           child
           of
           any
           Right
           that
           it
           had
           ;
           for
           we
           suppose
           it
           unborn
           :
           but
           they
           shew
           the
           Father
           to
           be
           in
           an
           incapacity
           of
           conveying
           it
           that
           Right
           which
           it
           never
           had
           .
           I
           say
           therefore
           to
           your
           Argument
           ,
           The
           sin
           of
           the
           Parent
           preventeth
           the
           childs
           Right
           ;
           and
           the
           Church
           censure
           declareth
           and
           judgeth
           it
           so
           prevented
           And
           on
           your
           grounds
           and
           arguing
           ,
           why
           may
           not
           you
           say
           that
           the
           child
           of
           every
           Turk
           and
           Indian
           on
           earth
           hath
           Right
           ?
           for
           their
           Parents
           
           did
           no
           more
           divest
           them
           of
           it
           than
           these
           ;
           and
           their
           sins
           can
           no
           more
           be
           transmitted
           .
        
         
           But
           though
           it
           be
           not
           necessary
           to
           be
           asserted
           ,
           to
           the
           upholding
           of
           the
           present
           Cause
           ,
           yet
           I
           must
           tell
           you
           that
           I
           believe
           that
           Parents
           transmit
           more
           of
           their
           sin
           than
           of
           their
           Graces
           to
           Posterity
           ;
           and
           I
           am
           somewhat
           confident
           that
           you
           say
           what
           you
           can
           never
           prove
           ,
           and
           deny
           a
           Guilt
           which
           it
           better
           beseemed
           you
           to
           acknowledge
           and
           lament
           .
        
         
           Next
           to
           the
           proof
           of
           the
           Minor
           of
           the
           main
           Argument
           ,
           viz.
           [
           that
           notoriously
           ungodly
           persons
           are
           excommunicated
           from
           the
           society
           of
           Christians
           ,
           as
           such
           ,
           
             ipso
             Jure
          
           ;
           or
           are
           to
           be
           pronounced
           no
           members
           of
           the
           Universal
           Church
           ,
           ]
           To
           be
           excommunicate
           
             ipso
             Jure
          
           ,
           is
           when
           the
           Law
           is
           so
           express
           ,
           and
           so
           fully
           applyeth
           it self
           to
           the
           case
           of
           the
           offending
           person
           ,
           that
           there
           may
           or
           must
           be
           an
           execution
           of
           it
           by
           the
           people
           ,
           though
           there
           do
           no
           sentence
           of
           the
           Judge
           intervene
           ;
           when
           the
           plainness
           of
           the
           Law
           ,
           and
           the
           notoriousness
           of
           the
           Case
           may
           warrant
           an
           execution
           without
           Judgement
           .
           And
           that
           it
           is
           so
           here
           ,
           I
           prove
           thus
           .
        
         
           The
           Case
           is
           supposed
           Notorious
           ,
           and
           the
           Law
           is
           plain
           ,
           and
           commandeth
           all
           men
           to
           execute
           it
           ,
           whether
           there
           be
           any
           Judgement
           or
           not
           :
           Therefore
           such
           are
           
             ipso
             Jure
          
           ,
           excommunicate
           .
           1.
           
           In
           a
           lower
           sort
           of
           Excommunication
           ,
           the
           meer
           Law
           may
           require
           our
           execution
           without
           a
           sentence
           :
           therefore
           much
           more
           in
           a
           grosser
           and
           plainer
           case
           .
           We
           must
           not
           eat
           with
           the
           scandalous
           ,
           1.
           
           Cor.
           5.11
           .
           We
           must
           avoid
           them
           that
           cause
           Division
           ,
           Rom.
           16.17
           .
           We
           must
           note
           such
           men
           as
           are
           disobedient
           ,
           and
           have
           no
           company
           with
           them
           ,
           that
           they
           may
           be
           ashamed
           :
           yea
           ,
           we
           are
           flatly
           commanded
           in
           the
           name
           of
           our
           Lord
           Jesus
           Christ
           ,
           that
           we
           withdraw
           our selves
           from
           every
           brother
           that
           walketh
           disorderly
           ,
           2
           Thes.
           3.6
           ,
           14.
           
           All
           this
           we
           must
           do
           ,
           though
           no
           Ecclesiastical
           Judge
           do
           sentence
           them
           ,
           when
           the
           case
           is
           notorious
           .
           We
           must
           reject
           a
           known
           Heretick
           after
           the
           first
           and
           second
           admonition
           :
           we
           must
           turn
           away
           from
           wicked
           Livers
           ,
           though
           they
           have
           a
           form
           of
           Godliness
           ,
           2
           Tim.
           3
           :
           5.
           
        
         
           2.
           
           Concerning
           those
           that
           are
           not
           Christians
           :
           we
           are
           bid
           come
           out
           from
           among
           them
           ,
           and
           separate
           our selves
           ,
           and
           touch
           
           no
           unclean
           thing
           ,
           2
           Cor.
           6.17
           ,
           18
           For
           what
           communion
           hath
           Light
           with
           darkness
           ,
           and
           Christ
           with
           Belial
           ,
           or
           a
           Believer
           with
           an
           Infidel
           ?
           ver
           .
           14.
           we
           have
           the
           estates
           of
           Infidels
           ,
           Apostates
           and
           ungodly
           men
           described
           to
           us
           ,
           and
           we
           must
           judge
           them
           to
           be
           as
           they
           undoubtedly
           appear
           to
           be
           ,
           and
           use
           them
           accordingly
           .
           John
           bids
           a
           woman
           ,
           that
           [
           
             If
             any
             come
             to
             them
             and
             bring
             not
             this
             doctrine
             ,
             receive
             him
             not
             into
             your
             house
             ,
             neither
             bid
             him
             God
             speed
             :
             for
             he
             that
             bideth
             him
             God
             speed
             ,
             is
             partaker
             of
             his
             evil
             deeds
             .
          
           ]
           Here
           is
           an
           Excommunication
           
             ipso
             Jure
          
           :
           for
           he
           doth
           not
           name
           the
           persons
           ,
           but
           leave
           them
           to
           discern
           them
           ,
           and
           execute
           according
           to
           evidence
           .
           And
           these
           seem
           to
           be
           persons
           much
           in
           the
           case
           as
           now
           we
           have
           to
           do
           with
           :
           such
           as
           professed
           themselves
           Christians
           in
           name
           ,
           and
           yet
           denied
           the
           fundamentals
           ,
           and
           lived
           wickedly
           :
           v.
           7.8
           ,
           9.
           of
           Ep.
           2.
           
           [
           
             Mary
             deceivers
             are
             entered
             into
             the
             World
             ,
             who
             confess
             not
             that
             Jesus
             Christ
             is
             come
             in
             the
             flesh
             .
             This
             is
             a
             very
             Deceiver
             ,
             and
             Antichrist
             ;
             whosoever
             transgresseth
             and
             abideth
             not
             in
             the
             doctrine
             of
             Christ
             hath
             not
             God.
          
           ]
           whether
           this
           was
           written
           to
           a
           Lady
           ,
           or
           a
           Church
           ,
           whether
           of
           the
           Gnosticks
           or
           other
           Sect
           ,
           it
           differs
           not
           much
           as
           to
           our
           case
           .
           Also
           God
           calls
           all
           his
           people
           ,
           whom
           it
           did
           concern
           ,
           to
           
             come
             out
             of
             Babylon
             ,
             that
             they
             pertake
             not
             of
             her
             sins
             ,
             &
             receive
             not
             of
             her
             plagues
             ,
          
           Rev.
           18.4
           .
           But
           I
           need
           not
           prove
           ,
           I
           hope
           ,
           that
           we
           are
           not
           of
           the
           same
           body
           with
           known
           unbelievers
           ;
           and
           that
           unbelieving
           expresseth
           as
           small
           ,
           if
           not
           a
           smaller
           evil
           than
           ungodliness
           ,
           and
           is
           comprehended
           in
           it
           ,
           I
           have
           already
           manifested
           :
           And
           it
           s
           known
           that
           we
           are
           to
           shun
           the
           company
           of
           a
           wicked
           man
           ,
           that
           will
           take
           on
           him
           the
           name
           of
           a
           Christian
           Brother
           ,
           more
           then
           of
           an
           unbeliever
           that
           pretendeth
           not
           to
           be
           one
           of
           us
           :
           For
           with
           the
           later
           we
           may
           eat
           ,
           1
           Cor.
           10
           27.
           though
           we
           may
           not
           communicate
           with
           him
           in
           his
           false
           worship
           (
           ver
           .
           16.17
           ,
           18
           ,
           20
           ,
           21.
           )
           but
           with
           the
           former
           we
           may
           not
           .
        
         
           And
           whether
           the
           ungodly
           be
           any
           more
           of
           our
           Body
           ,
           or
           fit
           for
           our
           communion
           than
           Infidels
           that
           so
           profess
           themselves
           in
           words
           ,
           let
           Scripture
           judge
           .
           When
           God
           separateth
           his
           own
           People
           from
           others
           ,
           it
           is
           not
           only
           as
           from
           unbelevers
           ,
           but
           he
           most
           freqently
           giveth
           the
           reason
           from
           their
           Pollutions
           ;
           so
           that
           it
           is
           from
           them
           as
           from
           the
           unclean
           .
           Lev.
           20
           24.
           
           
             I
             am
             the
             Lord
             your
             God
             which
             have
             separated
             you
             from
             other
             People
             :
             Ye
             shall
             
             therefore
             put
             difference
             between
             clean
             beasts
             and
             unclean
             ,
             &c.
             which
             I
             have
             separated
             from
             you
             as
             unclean
             :
             And
             ye
             shall
             be
             holy
             unto
             me
             ;
             for
             I
             the
             Lord
             am
             holy
             ,
             and
             have
             severed
             you
             from
             other
             People
             ,
             that
             ye
             should
             be
             mine
          
           ]
           So
           answerable
           hereunto
           all
           Gods
           People
           under
           the
           Gospel
           are
           called
           Saints
           as
           well
           as
           Believers
           :
           and
           Paul
           tels
           all
           the
           Corinthians
           ,
           not
           only
           that
           they
           are
           changed
           from
           Infidelity
           to
           Faith
           ,
           but
           [
           
             such
             were
             some
             of
             you
          
           (
           that
           is
           ,
           wicked
           Livers
           )
           ;
           
             but
             ye
             are
             washed
             ,
             ye
             are
             sanctified
             ,
             ye
             are
             justified
             ,
             in
             the
             name
             of
             the
             Lord
             Jesus
             ,
             and
             by
             the
             Spirit
             of
             our
             God
             ,
          
           1
           Cor.
           6
           11.
           ]
           And
           he
           is
           blinde
           that
           seeth
           not
           how
           in
           all
           the
           ceremonial
           Institutions
           of
           Moses
           ,
           which
           were
           Types
           of
           Christs
           cleansing
           his
           Church
           ,
           the
           Lord
           doth
           most
           eminently
           declare
           his
           Purity
           ,
           and
           hatred
           of
           sin
           ,
           and
           the
           necessity
           of
           Holiness
           and
           Purity
           in
           his
           People
           ,
           as
           well
           as
           the
           necessity
           of
           pardon
           by
           Christ
           :
           Answerable
           whereunto
           in
           the
           Gospel
           ,
           Christ
           is
           as
           eminently
           declared
           the
           sanctifier
           as
           the
           Pardoner
           of
           men
           :
           
             He
             saveth
             his
             people
             from
             their
             sins
             ,
          
           themselves
           ;
           
             and
             washeth
             ,
             and
             sanctifieth
             ,
             and
             cleanseth
             his
             Church
             ,
             that
             he
             may
             present
             it
             spotless
             to
             God.
          
           Lev.
           15.31
           .
           &
           12.2
           ,
           3
           ,
           5
           ,
           &c.
           Neh.
           13.3
           .
           &
           9.2
           .
           &
           10.28
           .
           Ezr.
           6.21
           .
           Exod.
           33.16
           .
           Lev.
           5.2
           .
           &
           11.
           throughout
           .
           &
           13.
           
           &
           14.
           
           Num.
           19.
           
           Isa.
           52.1
           .
           the
           Gospel-Church
           is
           accordingly
           described
           :
           
             Put
             on
             thy
             beautiful
             Garments
             ,
             O
             Jerusalem
             the
             holy
             City
             :
             for
             henceforth
             then
             shall
             no
             more
             come
             into
             thee
             the
             uncircumcised
             and
             unclean
          
           ]
           Ezek.
           22.26
           .
           [
           
             Her
             Priests
             have
             violated
             my
             Law
             ,
             and
             profaned
             my
             holy
             things
             :
             they
             have
             put
             no
             difference
             between
             the
             Holy
             and
             Profane
             ,
             neither
             have
             they
             shewed
             difference
             between
             the
             unclean
             and
             the
             clean
             .
          
           ]
           Ezek.
           44.23
           .
           Jer.
           15.19
           .
           [
           
             If
             thou
             wilt
             take
             forth
             the
             pretious
             from
             the
             vile
             ,
             thou
             shalt
             be
             as
             my
             mouth
             ;
             let
             them
             return
             to
             thee
             ,
             but
             return
             not
             thou
             to
             them
             .
          
           Eph.
           5.5
           .
           2
           Cor.
           12.21
           .
           Ezek.
           36.29
           .
        
         
           I
           think
           it
           is
           clear
           ,
           that
           those
           whom
           Paul
           describeth
           ,
           2
           Tim.
           3.
           are
           to
           be
           avoided
           by
           all
           Christians
           ,
           as
           not
           in
           the
           Christian
           body
           :
           and
           he
           describeth
           them
           by
           their
           unholiness
           ,
           and
           particular
           vices
           ;
           and
           saith
           of
           their
           Teachers
           ,
           that
           they
           are
           [
           
             Men
             of
             corrupt
             minds
             ,
             reprobate
             concerning
             the
             faith
          
           ]
           ;
           yet
           have
           their
           Disciples
           a
           
             form
             of
             Godliness
          
           .
           And
           doubtless
           [
           
             Reprobates
             concerning
             the
             faith
          
           ]
           if
           so
           known
           ,
           are
           not
           to
           be
           numbred
           with
           Christians
           .
           Those
           from
           whom
           we
           are
           to
           be
           separated
           here
           and
           hereafter
           ,
           are
           stiled
           oft
           [
           
             The
             Vngodly
          
           ]
           Psal.
           1.
           
           And
           as
           in
           some
           places
           the
           distinction
           
           is
           between
           Believers
           and
           Vnbelievers
           ,
           so
           in
           others
           ,
           between
           the
           righteous
           and
           wicked
           or
           ungodly
           ,
           1
           Pet.
           4.17
           ,
           18.
           where
           all
           these
           are
           descriptions
           of
           the
           same
           men
           ,
           [
           
             ungodly
             and
             sinners
          
           ]
           ,
           such
           as
           are
           not
           of
           the
           
             house
             of
             God
             [
             men
             that
             know
             not
             God
          
           ]
           And
           it
           was
           the
           world
           of
           the
           Vngodly
           that
           God
           brought
           the
           Flood
           upon
           ;
           and
           to
           be
           an
           example
           to
           those
           that
           after
           should
           live
           ungodly
           ,
           was
           Sodom
           and
           Gomorrah
           destroyed
           ,
           1
           Pet.
           2.5
           ,
           6.
           
           And
           John
           tell
           us
           ,
           that
           
             in
             this
             the
             children
             of
             God
             are
             known
             from
             the
             children
             of
             the
             Devil
             ;
             he
             that
             doth
             wickedness
             is
             not
             of
             God.
             
          
        
         
           Note
           well
           the
           description
           of
           these
           ,
           Jude
           4.
           
           On
           one
           side
           they
           pretended
           to
           be
           Christians
           ,
           for
           they
           are
           said
           to
           be
           [
           
             crept
             in
          
           ]
           among
           them
           ;
           [
           
             to
             turn
             the
             Grace
             of
             God
             into
             lasciviousness
          
           ;
           ]
           they
           were
           [
           
             spots
             in
             their
             Feasts
             ,
             clouds
             without
             water
             ,
             carried
             about
             of
             winds
             ,
             without
             fruit
             ,
             twice
             dead
          
           ]
           vers
           .
           12.
           
           It
           is
           apparent
           then
           that
           they
           were
           Baptized
           ones
           .
           Yet
           the
           Apostle
           excludeth
           them
           from
           the
           very
           number
           of
           Christians
           ,
           calling
           them
           [
           
             twice
             dead
             ,
             plucked
             up
             by
             the
             roots
             ,
             men
             that
             denyed
             the
             only
             Lord
             God
             ,
             and
             our
             Lord
             Jesus
             Christ
             ,
          
           ver
           .
           4.12
           .
           ]
           And
           the
           Desciption
           of
           them
           ,
           is
           ,
           that
           they
           are
           ungodly
           Hereticks
           ,
           that
           taught
           and
           practised
           ungodliness
           :
           as
           you
           may
           see
           ,
           ver
           .
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           17
           ,
           18.
           
             walking
             after
             their
             own
             ungodly
             lusts
             ,
             sensual
             ,
             having
             not
             the
             spirit
             ,
             of
             whom
          
           Enoch
           
             prophesied
             ,
             saying
             .
             Behold
             the
             Lord
             cometh
             with
             ten
             thousand
             of
             his
             Saints
             ,
             to
             execute
             Judgement
             on
             all
             ,
             and
             to
             convince
             all
             that
             are
             ungodly
             ,
             of
             all
             their
             ungodly
             deeds
             ,
             which
             they
             have
             ungodly
             committed
             .
          
           ]
           And
           [
           
             the
             wrath
             of
             God
             is
             revealed
             from
             heaven
             against
             all
             ungodliness
             and
             unrighteousness
             of
             men
             who
             imprison
             the
             truth
             in
             unrighteousness
             ,
          
           Rom.
           1.18
           .
           ]
           If
           Rom.
           1
           &
           2.
           speak
           of
           Baptized
           persons
           turned
           Hereticks
           ,
           as
           some
           Expositors
           judge
           ,
           then
           they
           are
           put
           in
           as
           vile
           a
           character
           ,
           and
           as
           distant
           from
           Christians
           ,
           as
           Heathens
           are
           .
           It
           is
           the
           world
           as
           distinct
           from
           the
           Church
           that
           ,
           
             lie
             in
             wickedness
          
           ▪
           1
           Jo.
           5.19
           .
           Psal.
           50.16
           .
           
             To
             the
             wicked
             saith
             God
             ,
             What
             hast
             thou
             to
             do
             to
             declare
             my
             statutes
             ,
             or
             that
             thou
             shouldest
             take
             my
             Covenant
             in
             thy
             mouth
             ,
             seeing
             thou
             hatest
             Instruction
             ,
             and
             castest
             my
             word
             behind
             thee
             ?
             ]
             The
             Sacrifice
             of
             the
             wicked
             is
             an
             Abomination
             to
             the
             Lord
             ,
          
           Prov.
           21.27
           .
           so
           then
           must
           his
           false
           promising
           in
           Baptism
           .
           So
           Prov.
           15.8
           9.26
           .
           whatever
           they
           may
           say
           with
           their
           mouths
           for
           God
           ,
           and
           Christ
           ,
           and
           the
           Faith
           ,
           yet
           [
           
             The
             transgression
             of
             the
             wicked
             saith
             within
             my
             heart
             ,
             that
             there
             is
             no
             fear
             of
             God
             b●fore
             his
             e●s
             ,
          
           ]
           
           Ps.
           36.1
           .
           And
           David
           could
           see
           by
           the
           life
           of
           the
           fool
           ,
           that
           he
           
             saith
             in
             his
             heart
             ,
             There
             is
             no
             God
             :
          
           even
           when
           they
           do
           evil
           ,
           and
           not
           good
           ,
           and
           hate
           the
           people
           of
           God
           ,
           and
           call
           not
           upon
           God
           ,
           Psa.
           14.
           
           See
           Mal.
           3.18
           .
           Church
           censures
           are
           ,
           as
           Tertul.
           speaks
           ,
           
             praejudiciū
             futuri
             judicii
          
           and
           therefore
           must
           go
           on
           the
           grounds
           of
           Gods
           judgment
           ;
           which
           is
           [
           
             to
             sever
             the
             wicked
             from
             the
             just
             ,
          
           Mat.
           13.49
           .
           ]
           and
           
             that
             according
             to
             works
          
           ▪
           &
           not
           meer
           words
           ,
           as
           was
           said
           before
           ,
           Eccl.
           3.17
           .
           Prov.
           15.29
           .
           We
           are
           not
           to
           gather
           those
           into
           the
           Church
           ,
           whom
           we
           know
           to
           be
           far
           from
           God
           ,
           and
           he
           putteth
           away
           :
           but
           such
           are
           wicked
           .
           Psal.
           119.119
           .
           
             Thou
             puttest
             away
             all
             the
             wicked
             of
             the
             earth
             like
             dross
             ,
          
           155.
           ver
           .
           
             Salvation
             is
             far
             from
             the
             wicked
             ;
             They
             are
             estranged
             from
             the
             womb
             ,
          
           Psal
           58.3
           .
           Acts
           3.23
           .
           
             every
             soul
             that
             wil
             not
             hear
             that
             prophet
             shal
             be
             destroyed
             frō
             among
             the
             people
             .
          
        
         
           All
           these
           passages
           ,
           with
           multitudes
           more
           ,
           shew
           that
           the
           name
           of
           a
           Christian
           unworthily
           usurped
           ,
           maketh
           not
           a
           notorious
           ungodly
           man
           to
           be
           in
           any
           capacity
           of
           a
           better
           esteem
           with
           God
           or
           the
           Church
           ,
           or
           any
           good
           men
           therein
           ,
           than
           are
           openly
           professed
           Infidels
           ,
           especially
           that
           want
           the
           means
           which
           they
           enjoy
           :
           For
           all
           this
           pretence
           of
           theirs
           can
           give
           us
           no
           probability
           of
           any
           more
           then
           a
           superficial
           Assent
           ,
           less
           then
           that
           of
           the
           Devils
           ,
           and
           this
           is
           but
           knowing
           their
           Masters
           will
           ,
           which
           prepareth
           these
           Rebels
           to
           be
           beaten
           with
           many
           stripes
           .
           And
           should
           that
           which
           makes
           them
           the
           greater
           sinners
           ,
           give
           them
           right
           of
           admittance
           into
           the
           Church
           ?
           It
           is
           Agustines
           Argument
           .
           
             lib
             de
             fide
             &
             oper
          
           .
        
         
           3.
           
           The
           case
           is
           yet
           more
           clear
           that
           such
           are
           excommunicated
           
             ipso
             jure
          
           ,
           when
           we
           consider
           that
           it
           is
           far
           more
           usual
           for
           Gods
           Law
           to
           serve
           without
           a
           sentence
           ,
           then
           mans
           :
           most
           of
           the
           matters
           of
           our
           lives
           are
           there
           determined
           to
           our
           hand
           ,
           and
           we
           must
           obey
           the
           Law
           ,
           whether
           there
           be
           any
           judgement
           of
           man
           to
           intervene
           ,
           or
           not
           :
           God
           hath
           not
           left
           so
           much
           to
           the
           judicial
           Decision
           of
           man
           ,
           as
           humane
           Laws
           do
           .
           It
           is
           a
           great
           doubt
           whether
           there
           be
           any
           power
           ,
           properly
           Decisive-judicial
           in
           the
           Church-Guides
           or
           not
           ?
           but
           doubtless
           ,
           it
           is
           more
           limitedly
           and
           imperfectly
           Decisive
           than
           is
           the
           power
           of
           Judges
           in
           the
           matters
           of
           the
           Commonwealth
           .
           So
           that
           if
           all
           the
           Rulers
           in
           the
           Church
           should
           forbear
           to
           Censure
           Notorious
           Apostates
           ,
           Hereticks
           ,
           Ungodly
           ones
           ,
           yea
           if
           they
           all
           command
           us
           to
           hold
           communion
           with
           them
           ,
           because
           they
           call
           themselves
           Christians
           ,
           we
           are
           nevertheless
           
           bound
           to
           disobey
           them
           ,
           and
           to
           avoid
           such
           as
           to
           Religious
           communion
           :
           For
           else
           we
           should
           obey
           man
           against
           God
           ,
           who
           hath
           directed
           many
           of
           these
           precepts
           to
           all
           Christians
           ,
           and
           not
           only
           to
           the
           Governours
           of
           the
           Church
           .
           If
           the
           Guides
           will
           suffer
           the
           woman
           Jezabel
           
             to
             teach
             and
             seduce
          
           ,
           and
           the
           
             Nicolaitans
             to
             abide
          
           among
           them
           ,
           whom
           for
           their
           filthiness
           
             God
             did
             hate
          
           ,
           it
           is
           the
           peoples
           duty
           for
           all
           that
           to
           avoid
           them
           ,
           if
           they
           will
           be
           Guiltless
           .
           Yea
           Cyprian
           tels
           the
           people
           that
           it
           belongs
           to
           them
           to
           forsake
           and
           to
           reject
           an
           unworthy
           Minister
           that
           is
           by
           others
           set
           over
           them
           ,
           or
           doth
           intrude
           .
           I
           conclude
           therefore
           that
           as
           all
           Christians
           must
           (
           beyond
           dispute
           )
           use
           an
           open
           Infidel
           as
           such
           ,
           though
           it
           belong
           not
           to
           the
           Church
           to
           judge
           them
           that
           are
           without
           ,
           because
           the
           Law
           here
           serves
           turn
           without
           a
           judgement
           ,
           the
           case
           being
           past
           controversie
           :
           so
           also
           a
           Notorious
           ungodly
           man
           ,
           though
           pretending
           to
           Christianity
           ,
           and
           entertained
           by
           the
           Church
           ,
           is
           to
           be
           avoided
           by
           every
           good
           Christian
           ,
           as
           being
           
             ipso
             jure
          
           excommunicated
           by
           God.
           
        
         
           Most
           of
           the
           Objections
           that
           I
           have
           heard
           against
           this
           ,
           are
           from
           men
           that
           not
           understanding
           this
           phrase
           of
           Excommunication
           
             ipso
             jure
          
           ,
           through
           their
           unacquaintedness
           with
           Law-terms
           ,
           have
           supposed
           that
           we
           meant
           no
           more
           but
           
             de
             jure
          
           ,
           or
           that
           they
           merited
           Excommuication
           ,
           or
           it
           was
           their
           due
           :
           But
           
             ipso
             jure
          
           means
           
             ex
             vi
             solius
             Legis
             ,
             sine
             sententia
             Judicis
          
           :
           Its
           common
           for
           Legislators
           in
           several
           Cases
           ,
           either
           where
           Judges
           or
           other
           Officers
           are
           needless
           ,
           or
           cannot
           be
           had
           ,
           or
           may
           not
           be
           staid
           for
           ,
           to
           enable
           the
           subject
           to
           do
           execution
           ,
           without
           any
           more
           judgement
           .
           And
           so
           we
           are
           bound
           to
           
             avoid
             such
             Notorious
          
           ungodly
           ones
           ,
           as
           being
           as
           Notoriously
           no
           Christians
           .
        
         
           2.
           
           But
           if
           all
           this
           were
           unproved
           ,
           yet
           still
           it
           is
           sufficient
           to
           our
           purpose
           in
           hand
           ,
           that
           the
           Church-Guides
           are
           at
           present
           bound
           to
           Excommunicate
           them
           .
           And
           sure
           they
           cannot
           at
           one
           and
           the
           same
           time
           be
           bound
           to
           cast
           out
           him
           and
           take
           in
           his
           child
           upon
           his
           Right
           into
           the
           number
           of
           Christians
           .
        
         
           It
           s
           Objected
           ,
           
             The
             Excommunicate
             are
             members
             under
             cure
             .
             Ans.
          
           Those
           that
           are
           but
           
             pro
             tempore
          
           suspended
           from
           some
           particular
           acts
           or
           parts
           of
           communion
           ,
           are
           so
           ;
           and
           those
           that
           are
           only
           cast
           out
           of
           an
           Incor●orated
           Church
           ,
           and
           not
           the
           Universal
           ,
           or
           from
           among
           Christians
           as
           Christians
           .
           But
           for
           the
           rest
           that
           are
           so
           cast
           
           out
           ,
           the
           case
           is
           otherwise
           .
           Many
           different
           acts
           of
           the
           Church
           ,
           and
           cases
           of
           the
           persons
           ,
           are
           usually
           confounded
           under
           this
           one
           word
           [
           Excommunication
           .
           ]
        
         
           Object
           .
           Austin
           
             complains
             of
             one
             that
             had
             Excommunicated
             one
          
           Classicanus
           ,
           
             and
             with
             him
             his
             whole
             Family
             ;
             which
             he
             dislikes
             ,
             because
             the
             son
             must
             not
             suffer
             for
             the
             fathers
             sin
             .
          
        
         
           Answ.
           What
           is
           this
           to
           our
           business
           ?
           We
           plead
           not
           for
           Excommunicating
           any
           child
           for
           the
           Parents
           sin
           ;
           but
           for
           
             not
             Admitting
          
           them
           at
           first
           into
           communion
           ,
           when
           the
           Parents
           have
           lost
           their
           Right
           ,
           and
           the
           child
           is
           born
           after
           .
           2.
           
           What
           if
           by
           the
           Law
           of
           the
           Land
           a
           Traitors
           Estate
           be
           forfeit
           ?
           if
           his
           Heir
           therefore
           receive
           not
           that
           which
           he
           could
           not
           give
           him
           because
           he
           had
           lost
           it
           ,
           will
           you
           say
           that
           this
           is
           contrary
           to
           Gods
           Ordination
           ,
           that
           the
           Son
           shall
           not
           suffer
           for
           the
           Parents
           sin
           ?
           The
           Son
           may
           yet
           have
           some
           priviledge
           ,
           from
           a
           Father
           ,
           which
           he
           could
           not
           have
           ,
           were
           that
           Father
           an
           Infidel
           or
           excommunicate
           person
           ;
           and
           therefore
           all
           the
           world
           have
           not
           the
           same
           Priviledges
           as
           the
           Church
           .
           So
           much
           of
           that
           Argument
           .
        
         
           Arg.
           16.
           
           Those
           whom
           we
           may
           justly
           Baptize
           (
           supposing
           them
           of
           age
           and
           natural
           capacity
           )
           we
           may
           justly
           admit
           to
           the
           Lords
           Supper
           while
           they
           are
           no
           worse
           than
           they
           were
           at
           Baptism
           .
           But
           we
           may
           not
           admit
           a
           notorious
           ungodly
           person
           to
           the
           Lords
           Supper
           :
           Therefore
           we
           may
           not
           justly
           Baptize
           such
           :
           And
           consequently
           ,
           not
           their
           children
           upon
           their
           account
           .
        
         
           The
           Major
           is
           plain
           :
           No
           Church-member
           ought
           to
           be
           kept
           from
           Church-communion
           in
           the
           Lords
           Supper
           ,
           but
           upon
           some
           just
           Accusation
           of
           a
           crime
           which
           he
           is
           since
           guilty
           of
           ,
           more
           than
           he
           was
           at
           his
           Admittance
           .
           But
           the
           Baptized
           are
           Church
           members
           .
           Ergo
           ,
           &c.
           
        
         
           It
           is
           by
           one
           objected
           ,
           that
           
             this
             is
             the
             Anabaptists
             Argument
             (
             or
             one
             to
             this
             purpose
             )
             to
             keep
             out
             Infants
             ,
             because
             they
             are
             not
             to
             be
             admitted
             to
             the
             Lords
             Supper
             .
             Answ.
          
           That
           is
           for
           want
           of
           natural
           capacity
           to
           use
           the
           Ordinance
           ;
           and
           not
           for
           want
           of
           a
           Right
           ,
           if
           they
           had
           such
           capacity
           .
           But
           for
           men
           at
           age
           ,
           I
           suppose
           it
           past
           doubt
           that
           you
           may
           admit
           them
           to
           the
           Supper
           on
           the
           same
           qualifications
           as
           to
           state
           worthiness
           ,
           on
           which
           you
           may
           admit
           them
           to
           Baptism
           .
           Object
           .
           
             The
             Baptized
             are
          
           Incipientes
           ;
           
             the
             Communicants
          
           Proficientes
           ;
           
             Therefore
             there
             must
             be
             more
             in
             all
             Communicants
             
             then
             is
             requisite
             in
             the
             Baptized
             .
             Answ.
          
           There
           ought
           to
           be
           more
           ,
           because
           they
           ought
           to
           grow
           in
           grace
           .
           But
           1.
           it
           is
           not
           requisite
           that
           they
           be
           in
           any
           other
           state
           then
           the
           Baptized
           :
           Nor
           2.
           
           Is
           it
           absolutely
           necessary
           that
           they
           have
           any
           further
           degree
           of
           grace
           .
           For
           1.
           the
           Lords
           Supper
           is
           the
           means
           of
           increasing
           grace
           ,
           and
           doth
           not
           ever
           suppose
           it
           encreased
           .
           2.
           
           The
           Apostles
           admitted
           the
           new
           baptized
           into
           their
           communion
           ,
           to
           breaking
           of
           bread
           and
           prayer
           presently
           ,
           Act.
           3.
           and
           4.
           
           Indeed
           there
           is
           requisite
           in
           the
           Receiving
           ,
           and
           before
           ,
           thoughts
           suitable
           to
           that
           Ordinance
           ,
           according
           to
           its
           difference
           from
           other
           Ordinances
           ;
           and
           so
           there
           is
           in
           each
           Ordinance
           according
           to
           its
           nature
           :
           And
           in
           that
           sense
           ,
           as
           to
           some
           acts
           ,
           it
           s
           as
           true
           that
           there
           is
           somewhat
           more
           required
           also
           in
           Baptism
           ,
           then
           in
           receiving
           the
           Lord
           Supper
           .
           But
           that
           's
           nothing
           to
           the
           case
           .
        
         
           The
           Minor
           is
           granted
           me
           by
           almost
           all
           ,
           on
           supposition
           that
           we
           can
           have
           a
           Classis
           to
           exclude
           the
           offender
           :
           And
           many
           grant
           that
           every
           Minister
           may
           suspend
           one
           from
           the
           Lords
           Supper
           in
           this
           case
           ,
           by
           forbearing
           his
           own
           act
           .
           I
           wonder
           how
           so
           palpable
           a
           mistake
           did
           come
           to
           be
           so
           common
           with
           wise
           men
           ,
           as
           that
           a
           single
           Pastor
           (
           at
           least
           when
           he
           is
           the
           sole
           Governor
           of
           that
           Church
           )
           may
           not
           exclude
           on
           just
           occasions
           ?
           Doubtless
           they
           may
           without
           a
           Classis
           take
           in
           men
           into
           the
           Universal
           Church
           (
           for
           a
           Classis
           was
           not
           called
           for
           every
           mans
           Baptism
           :
           )
           Therefore
           if
           one
           man
           may
           be
           the
           sole
           Ruler
           of
           a
           particular
           Church
           (
           of
           which
           there
           's
           little
           reason
           to
           doubt
           )
           why
           may
           he
           not
           do
           the
           Office
           of
           a
           Ruler
           ?
           But
           there
           's
           much
           to
           be
           said
           for
           this
           on
           a
           fitter
           occasion
           .
           See
           
             Gilesp
             .
             Aarons
             Rod.
             l.
          
           3.
           c.
           15.
           pag.
           541.
           
        
         
           The
           last
           Consequence
           I
           take
           for
           granted
           ,
           on
           what
           is
           said
           before
           ,
           and
           the
           meer
           nothing
           that
           is
           said
           against
           it
           ;
           viz.
           that
           if
           the
           Parents
           be
           in
           such
           a
           state
           in
           which
           they
           may
           not
           be
           admitted
           to
           baptism
           ,
           were
           it
           then
           to
           do
           ,
           then
           may
           not
           the
           children
           
             be
             admitted
          
           on
           their
           right
           or
           Interest
           ,
           because
           they
           are
           to
           come
           in
           as
           Theirs
           .
        
         
           Argu.
           17.
           
           Those
           that
           are
           Notoriously
           the
           children
           of
           the
           Devil
           ,
           may
           not
           be
           baptized
           ,
           nor
           their
           Infants
           on
           their
           account
           ;
           But
           the
           Notoriously
           ungodly
           are
           Notoriously
           the
           children
           of
           the
           Devil
           :
           Ergo.
           
        
         
         
           I
           prove
           the
           Major
           :
           1.
           
           Baptism
           is
           ordained
           to
           admit
           all
           the
           baptized
           to
           be
           visible
           children
           of
           God
           :
           those
           that
           are
           Notoriously
           the
           children
           of
           the
           Devil
           ,
           cannot
           be
           admitted
           to
           be
           (
           at
           that
           time
           )
           the
           visible
           children
           of
           God.
           Therefore
           they
           may
           not
           be
           Baptized
           .
        
         
           For
           the
           proof
           of
           the
           Major
           ,
           see
           Gal
           ,
           3.26
           ,
           27
           ,
           28
           29.
           
           
             For
             ye
             are
             all
             the
             children
             of
             God
             by
             faith
             in
             Christ
             Jesus
             :
             For
             as
             many
             of
             you
             as
             have
             been
             b●ptized
             into
             Christ
             ,
             have
             put
             on
             Christ
             :
             And
             if
             ye
             be
             Christ's
             ,
             then
             are
             ye
          
           Abrahams
           
             seed
             ,
             and
             heirs
             according
             to
             promist
             .
          
           The
           Minor
           is
           plain
           .
        
         
           For
           the
           Minor
           of
           the
           main
           Argument
           ,
           see
           1
           John
           3.7
           ,
           8
           ,
           9
           ,
           10.
           
           
             Let
             no
             man
             deceive
             you
             ;
             he
             that
             doth
             righteousness
             is
             Righteous
             :
             He
             that
             committeth
             sin
             is
             of
             the
             Devil
             .
             In
             this
             the
             children
             of
             God
             are
             manifest
             ,
             and
             the
             children
             of
             the
             Devil
             .
             Whosoever
             doth
             not
             Righteousness
             is
             not
             of
             God.
          
           —
           ]
           This
           Text
           proves
           also
           the
           inconsistencie
           of
           these
           two
           Estates
           .
        
         
           Argu.
           18.
           
           He
           that
           will
           not
           be
           Christs
           servant
           ,
           may
           not
           be
           baptized
           (
           nor
           others
           on
           his
           account
           )
           But
           notorious
           ungodly
           ones
           ,
           while
           such
           will
           not
           be
           Christs
           servants
           .
           Ergo.
           &c.
           
        
         
           The
           Major
           is
           proved
           ,
           in
           that
           it
           is
           part
           of
           Christianity
           in
           the
           Essence
           of
           it
           :
           He
           is
           to
           be
           believed
           in
           ,
           and
           accepted
           as
           Lord
           and
           King
           :
           All
           his
           Subjects
           are
           his
           servants
           .
           The
           Minor
           is
           proved
           from
           Rom.
           6.16
           .
           
             Know
             ye
             not
             that
             to
             whom
             ye
             yield
             your selves
             servants
             to
             obey
             ,
             his
             servants
             ye
             are
             to
             whom
             ye
             obey
             ?
             whether
             of
             sin
             unto
             death
             ,
             or
             of
             obedience
             unto
             righteousness
             .
          
        
         
           Argu.
           19.
           
           He
           that
           will
           not
           hear
           Christ
           as
           the
           Prophet
           of
           the
           Church
           ,
           may
           not
           be
           baptized
           :
           But
           notorious
           ungodly
           
             Ones
             will
          
           not
           hear
           Christ
           as
           the
           Prophet
           of
           the
           Church
           :
           Therefore
           ought
           not
           to
           be
           baptized
           :
           (
           nor
           any
           on
           their
           account
           .
           )
        
         
           The
           Major
           is
           proved
           1
           ,
           In
           that
           it
           is
           part
           of
           Christianity
           :
           And
           to
           be
           baptized
           into
           his
           name
           ,
           is
           to
           take
           him
           as
           our
           Prophet
           .
           2.
           
           Such
           should
           be
           
             cut
             off
             ,
             Acts
          
           ,
           3.23
           .
           (
           Mr.
           Gilespie
           and
           others
           expound
           
             Moses
             cutting
             off
          
           ,
           of
           Excommunication
           :
           )
           therefore
           not
           admitted
           in
           such
           a
           condition
           .
        
         
           Argu.
           20.
           
           If
           notoriously
           ungodly
           baptized
           Parents
           are
           notoriously
           uncapable
           of
           presenting
           and
           dedicating
           their
           children
           to
           Christ
           ,
           &
           covenanting
           with
           him
           on
           their
           behalf
           ,
           then
           are
           they
           
           Notoriously
           uncapable
           of
           Interesting
           their
           children
           in
           the
           Covenant
           or
           Baptism
           (
           Or
           ,
           Then
           may
           we
           not
           baptize
           them
           on
           their
           account
           )
           But
           the
           Antecedent
           is
           true
           ;
           as
           I
           prove
           thus
           .
           1.
           
           A
           man
           that
           notoriously
           refuseth
           to
           accept
           of
           Christ
           himself
           ,
           and
           to
           take
           him
           as
           he
           is
           offered
           ,
           to
           covenant
           truly
           with
           him
           ,
           is
           Notoriously
           uncapable
           of
           doing
           the
           same
           on
           the
           behalf
           of
           another
           :
           For
           he
           that
           hath
           no
           true
           faith
           for
           himself
           ,
           cannot
           have
           it
           for
           his
           child
           :
           (
           though
           perhaps
           he
           may
           be
           content
           that
           his
           child
           let
           go
           some
           sins
           for
           Christ
           ,
           which
           he
           cannot
           spare
           himself
           .
           )
           but
           ,
           &c.
           Ergo.
           
        
         
           2.
           
           He
           that
           is
           ,
           Notoriously
           a
           perfidious
           Breaker
           of
           his
           own
           verbal
           covenant
           ,
           is
           while
           such
           ,
           uncapable
           of
           covenanting
           with
           Christ
           for
           another
           .
           For
           such
           a
           mans
           word
           is
           not
           to
           be
           taken
           ;
           he
           hath
           forfeited
           his
           credit
           ,
           till
           he
           repent
           and
           return
           to
           his
           fidelity
           :
           But
           such
           are
           all
           the
           notorious
           Ungodly
           .
           Ergo.
           &c.
           
        
         
           The
           Consequence
           of
           the
           main
           Argument
           ,
           is
           clearly
           good
           ,
           because
           he
           that
           brings
           any
           child
           to
           be
           baptized
           ,
           must
           covenant
           for
           it
           with
           Christ
           ;
           for
           it
           is
           a
           mutual
           Covenant
           that
           must
           be
           entered
           in
           Baptism
           .
           The
           child
           cannot
           consent
           or
           covenant
           by
           it self
           ,
           therefore
           it
           must
           do
           it
           by
           others
           ,
           and
           that
           must
           be
           those
           that
           present
           it
           ,
           as
           having
           Right
           on
           their
           Account
           :
           And
           he
           that
           is
           not
           Willing
           for
           himself
           ,
           cannot
           Consent
           for
           another
           .
        
         
           Argu.
           21.
           
           From
           the
           second
           Commandment
           ,
           with
           all
           those
           other
           Texts
           that
           express
           Gods
           differencing
           the
           seed
           of
           the
           wicked
           and
           godly
           .
           If
           it
           be
           Gods
           will
           that
           there
           shall
           be
           visible
           notes
           of
           his
           displeasure
           on
           the
           children
           of
           the
           Notoriously
           ungodly
           ,
           as
           theirs
           ,
           in
           comparison
           of
           the
           children
           of
           the
           godly
           ,
           then
           we
           ought
           not
           to
           baptize
           them
           .
           But
           the
           Antecedent
           is
           true
           ;
           Therefore
           so
           is
           the
           Consequent
           .
        
         
           Here
           note
           ,
           1.
           
           That
           we
           speak
           not
           of
           any
           children
           of
           ungodly
           men
           ,
           who
           at
           age
           renounce
           their
           Parents
           waies
           ,
           and
           themselves
           fear
           God
           (
           of
           whom
           Ezek.
           18.
           speaks
           :
           )
           but
           only
           of
           them
           ,
           while
           Infants
           ,
           and
           as
           theirs
           .
           2.
           
           In
           the
           Antecedent
           I
           mean
           that
           God
           hath
           so
           visibly
           noted
           out
           the
           children
           of
           the
           Notoriously
           ungodly
           ,
           as
           such
           ,
           to
           lie
           under
           his
           displeasure
           ,
           that
           he
           would
           have
           the
           Church
           and
           all
           take
           notice
           of
           it
           ,
           and
           esteem
           of
           
           them
           accordingly
           .
           The
           reason
           of
           the
           Consequent
           is
           ,
           because
           Baptizing
           puts
           them
           among
           those
           that
           are
           visibly
           under
           Gods
           favour
           ,
           the
           Church
           being
           called
           the
           Body
           of
           Christ
           ,
           the
           House
           of
           the
           Living
           God
           ,
           &c.
           
           But
           those
           that
           be
           visibly
           from
           under
           his
           special
           favour
           ,
           should
           not
           be
           put
           into
           such
           a
           Body
           .
        
         
           The
           Antecedent
           I
           prove
           1.
           from
           the
           second
           Commandment
           :
           where
           note
           1.
           that
           the
           parties
           differenced
           are
           the
           Posterity
           of
           them
           that
           hate
           God
           on
           one
           side
           ,
           and
           on
           the
           other
           those
           that
           love
           him
           and
           keep
           his
           Commandments
           :
           Not
           only
           between
           Professors
           of
           Faith
           ,
           or
           of
           Infidelity
           ,
           but
           between
           godly
           and
           ungodly
           :
           it
           being
           usual
           in
           Scripture
           to
           call
           the
           ungodly
           Haters
           of
           God
           ,
           and
           justly
           ;
           and
           it
           is
           those
           that
           love
           him
           not
           ,
           and
           keep
           not
           his
           Commandments
           ,
           that
           are
           called
           haters
           of
           him
           .
           2.
           
           Note
           ,
           that
           it
           is
           a
           visible
           mark
           of
           his
           favour
           which
           he
           there
           putteth
           on
           the
           seed
           of
           the
           godly
           ,
           from
           whence
           we
           may
           well
           gather
           their
           Church-membership
           ,
           as
           I
           have
           shewed
           elsewhere
           .
           Therefore
           it
           is
           a
           visible
           note
           of
           his
           disfavour
           which
           he
           putteth
           on
           the
           Notoriously
           ungodly
           ;
           from
           whence
           we
           may
           gather
           that
           they
           are
           not
           to
           be
           visible
           Church-members
           .
           3.
           
           Note
           also
           that
           this
           is
           in
           the
           Decalogue
           ,
           and
           a
           standing
           determination
           of
           God
           ,
           and
           not
           ceremonial
           or
           transitorie
           .
        
         
           Note
           also
           how
           the
           Scripture
           all
           along
           concurs
           .
           The
           seed
           of
           Cain
           are
           called
           the
           children
           of
           men
           ,
           though
           its
           like
           they
           acknowledged
           God
           to
           be
           their
           Maker
           ,
           who
           might
           have
           heard
           Adam
           tell
           them
           of
           the
           creation
           .
           And
           indeed
           it
           is
           ungodliness
           and
           wickedness
           that
           God
           drowned
           the
           World
           for
           .
           Yet
           are
           these
           children
           of
           Cain
           as
           an
           excommun●cate
           brood
           ,
           whom
           the
           children
           of
           God
           might
           not
           joyn
           with
           .
           The
           Infants
           of
           all
           the
           wicked
           of
           the
           world
           are
           drowned
           with
           their
           Parents
           in
           the
           Flood
           :
           The
           Infants
           of
           Sodom
           and
           Gomorrah
           are
           destroyed
           with
           their
           Parents
           ,
           who
           are
           said
           by
           Jude
           to
           suffer
           the
           vengeance
           of
           eternal
           fire
           ,
           as
           an
           example
           (
           not
           of
           original
           sin
           )
           but
           to
           those
           that
           after
           should
           live
           ungodly
           .
           The
           children
           of
           the
           Egyptians
           are
           destroyed
           for
           their
           Parents
           sins
           ,
           while
           Israels
           are
           preserved
           .
           The
           children
           of
           Da●han
           and
           Abiram
           ,
           and
           their
           confederates
           were
           swallowed
           up
           with
           them
           for
           their
           Rebellion
           :
           yet
           did
           their
           parents
           confess
           the
           true
           God
           ,
           and
           were
           circumcised
           .
           Achans
           children
           
           were
           all
           stoned
           to
           death
           and
           burned
           for
           his
           sin
           ,
           Josh.
           7.15.26
           .
           It
           was
           Gods
           command
           to
           Israel
           ,
           that
           if
           any
           City
           were
           reduced
           and
           drawn
           away
           to
           serve
           other
           gods
           ,
           that
           City
           ,
           infants
           and
           all
           should
           be
           destroyed
           ,
           Deut.
           13.12
           ,
           13.
           &c.
           
           God
           commanded
           Israel
           to
           put
           to
           death
           all
           the
           Infants
           of
           all
           the
           Nations
           that
           were
           given
           them
           for
           Inheritance
           ,
           Deut.
           20.16
           ,
           17.
           which
           was
           for
           the
           Parents
           abomination
           .
           The
           Amalekite's
           infants
           must
           all
           be
           slain
           :
           So
           are
           all
           the
           Males
           among
           the
           little
           ones
           of
           the
           
             Midianites
             ,
             Numb
          
           .
           31.17
           .
           The
           children
           of
           Daniels
           Accusers
           are
           cast
           into
           the
           Den
           of
           Lions
           ,
           Dan.
           6.24
           .
           And
           Babylones
           little
           ones
           must
           be
           dash't
           against
           the
           stones
           ,
           Psal.
           137.9
           .
           The
           wicked
           are
           cursed
           in
           the
           fruit
           of
           their
           body
           ,
           yea
           ,
           It
           is
           cursed
           ,
           Deut.
           28.18.32.41
           .
           Christ
           would
           have
           gathered
           the
           children
           of
           Jerusalem
           great
           and
           small
           ,
           but
           did
           not
           ,
           because
           they
           would
           not
           .
           On
           that
           Generation
           he
           brought
           all
           the
           righteous
           blood
           that
           was
           shed
           from
           Abel
           ;
           and
           takes
           witness
           from
           their
           own
           mouths
           ,
           that
           They
           were
           the
           children
           of
           them
           that
           killed
           the
           Prophets
           .
           Now
           I
           think
           ,
           if
           the
           children
           of
           the
           notoriously
           ungodly
           lie
           under
           Gods
           visible
           displeasure
           thus
           far
           ,
           they
           should
           not
           by
           Baptism
           (
           as
           theirs
           )
           be
           taken
           into
           that
           society
           that
           are
           visibly
           in
           his
           favour
           ,
           and
           distinguished
           from
           all
           the
           world
           as
           a
           Peculiar
           people
           ,
           a
           Holy
           Priesthood
           ,
           a
           Royal
           Nation
           ,
           the
           Children
           of
           God
           ,
           the
           Body
           and
           Spouse
           of
           Christ
           ,
           and
           the
           Temple
           of
           the
           Holy
           Ghost
           .
        
         
           Argu.
           22.
           
           That
           Doctrine
           is
           not
           found
           which
           confoundeth
           the
           Catechumeni
           ,
           as
           to
           their
           description
           ,
           which
           the
           rightfull
           members
           of
           the
           Church
           .
           But
           such
           is
           the
           Doctrine
           that
           we
           oppose
           ;
           yea
           worse
           .
           For
           the
           Catechumeni
           might
           understand
           and
           believe
           the
           fundamentals
           (
           which
           is
           all
           the
           Title
           that
           these
           men
           can
           produce
           by
           their
           profession
           :
           But
           they
           were
           not
           to
           be
           admitted
           into
           the
           Church
           till
           they
           had
           more
           ,
           even
           resolutions
           (
           expressed
           )
           to
           obey
           :
           Nay
           ,
           many
           such
           without
           the
           Church
           had
           some
           willingness
           to
           learn
           ,
           and
           waited
           long
           on
           teaching
           to
           that
           end
           :
           But
           so
           will
           not
           many
           of
           these
           in
           question
           .
           I
           plead
           not
           for
           any
           Error
           of
           the
           Antients
           ,
           in
           keeping
           men
           from
           Baptism
           that
           were
           fit
           for
           it
           ;
           but
           only
           mention
           such
           as
           were
           but
           in
           preparation
           to
           such
           fitness
           .
        
         
           Argum.
           23.
           
           That
           Doctrine
           is
           at
           least
           much
           to
           be
           suspected
           ,
           
           which
           by
           contradicting
           the
           very
           Natural
           Principles
           of
           Religion
           ,
           doth
           tend
           strongly
           to
           disgrace
           Jesus
           Christ
           ,
           and
           tempt
           the
           world
           to
           Infidelity
           .
           But
           such
           is
           the
           Doctrine
           which
           we
           oppose
           .
           Ergo.
           
        
         
           For
           the
           proof
           of
           the
           Minor
           ,
           Note
           ,
           1.
           
           That
           it
           is
           a
           natural
           certain
           Verity
           ,
           that
           the
           Righteous
           Lord
           loveth
           Righteousness
           ,
           and
           that
           he
           is
           a
           hater
           of
           sin
           in
           whomsoever
           ,
           and
           delighteth
           in
           that
           Holiness
           which
           is
           his
           very
           Image
           ;
           and
           that
           God
           is
           no
           Accepter
           of
           persons
           ,
           but
           in
           every
           Nation
           ,
           he
           that
           feareth
           him
           ,
           and
           worketh
           Righteousness
           ,
           is
           accepted
           of
           him
           .
        
         
           2.
           
           Note
           ,
           That
           the
           Doctrine
           which
           we
           oppose
           ,
           holdeth
           ,
           that
           Jesus
           Christ
           doth
           set
           so
           much
           by
           the
           bare
           believing
           that
           He
           is
           the
           Son
           of
           God
           ,
           yea
           the
           verbal
           profession
           of
           it
           ,
           and
           so
           little
           by
           Holiness
           ,
           that
           if
           men
           will
           but
           make
           that
           profession
           ,
           let
           them
           live
           how
           they
           will
           ,
           let
           them
           be
           Adulterers
           ,
           Murderers
           of
           Fathers
           or
           Mothers
           ,
           perjured
           to
           God
           and
           Man
           ,
           &c.
           yet
           they
           lose
           not
           their
           Right
           to
           this
           Priviledge
           ,
           that
           even
           the
           children
           of
           their
           bodies
           shall
           be
           of
           the
           family
           of
           Christ
           upon
           their
           Interest
           or
           Account
           :
           yea
           though
           themselves
           will
           not
           so
           much
           as
           soberly
           promise
           to
           amend
           ,
           yea
           though
           they
           be
           Persecutors
           of
           any
           that
           would
           reform
           them
           ,
           or
           any
           other
           way
           notoriously
           ungodly
           .
           Doth
           not
           this
           strongly
           tempt
           men
           to
           imagine
           that
           Jesus
           Christ
           came
           not
           to
           cure
           souls
           ,
           and
           bring
           men
           back
           to
           God
           ,
           and
           save
           them
           from
           sin
           ,
           but
           to
           seek
           himself
           and
           his
           own
           honor
           ,
           and
           that
           he
           preferred
           the
           acknowledgement
           of
           his
           dignity
           before
           the
           Interest
           of
           God
           ,
           and
           mens
           souls
           ?
           Doth
           it
           not
           tempt
           men
           to
           think
           that
           Christianity
           is
           no
           better
           than
           the
           other
           Religions
           of
           the
           world
           ,
           when
           it
           owneth
           such
           Monsters
           as
           the
           Children
           of
           the
           Church
           ?
           When
           we
           justly
           condemn
           a
           
             Seneca
             ,
             Cicero
             ,
             Fabrit●us
             ,
             Socrates
             ,
          
           &c.
           as
           miserable
           for
           not
           believing
           in
           Christ
           ,
           whom
           they
           never
           heard
           of
           (
           most
           of
           them
           ;
           )
           and
           priviledge
           the
           children
           of
           one
           worse
           than
           
             Nero
             ,
             Surdanapalus
             ,
             Machiavel
          
           ,
           and
           that
           for
           the
           sake
           of
           such
           a
           Parent
           ▪
           and
           as
           a
           member
           of
           him
           ,
           to
           be
           in
           Covenant
           with
           Christ
           ,
           and
           of
           the
           beloved
           Society
           ,
           and
           Houshold
           of
           Faith
           :
           In
           my
           opinion
           this
           will
           he
           a
           horrid
           stumbling
           block
           to
           those
           without
           ,
           and
           give
           them
           such
           cause
           to
           blaspheme
           our
           holy
           profession
           ,
           as
           our
           Lord
           never
           gave
           them
           ,
           who
           came
           purposely
           into
           the
           world
           to
           destroy
           the
           works
           of
           the
           Devil
           ,
           
           and
           to
           bring
           back
           revolted
           man
           to
           the
           Holy
           Image
           and
           obedience
           of
           his
           Maker
           ,
           and
           who
           professed
           himself
           but
           the
           Way
           to
           the
           Father
           ,
           and
           therefore
           established
           and
           valued
           faith
           in
           himself
           ,
           but
           in
           order
           to
           the
           acknowledgement
           and
           love
           of
           God
           ,
           and
           so
           of
           Godliness
           and
           Holiness
           ,
           as
           its
           end
           and
           a
           greater
           good
           ;
           yea
           that
           hath
           purchased
           us
           by
           his
           blood
           to
           a
           glory
           which
           doth
           consist
           in
           the
           fruition
           of
           God
           ,
           in
           the
           perfection
           of
           Holiness
           ,
           and
           hath
           sent
           forth
           his
           spirit
           into
           the
           souls
           of
           men
           to
           be
           in
           office
           their
           Sanctifier
           ,
           and
           to
           make
           such
           wondrous
           changes
           on
           mens
           hearts
           ,
           as
           shameth
           all
           the
           rest
           of
           the
           Religions
           of
           the
           world
           :
           yea
           who
           hath
           made
           his
           Kingdom
           to
           consist
           in
           Righteousness
           ,
           and
           Peace
           ,
           and
           Joy
           in
           the
           Holy
           Ghost
           ;
           and
           the
           heavenly
           wisdom
           to
           be
           first
           Pure
           ,
           then
           Peaceable
           ,
           Gentle
           ,
           easie
           to
           be
           entreated
           ,
           full
           of
           mercy
           and
           good
           fruits
           ,
           and
           who
           hath
           sanctified
           to
           himself
           a
           peculiar
           people
           ,
           zealous
           of
           good
           works
           ,
           and
           makes
           so
           strict
           and
           holy
           a
           Law
           to
           guide
           them
           as
           he
           hath
           done
           .
           In
           my
           opinion
           ,
           so
           loose
           a
           doctrine
           should
           not
           be
           pinned
           on
           the
           sleeve
           of
           so
           Holy
           a
           Saviour
           .
        
         
           Argum.
           24.
           
           That
           doctrine
           and
           practice
           is
           not
           by
           good
           Christians
           to
           be
           received
           ,
           which
           (
           besides
           the
           forementioned
           evidence
           of
           Scripture
           )
           contradicteth
           the
           doctrine
           and
           practice
           of
           all
           the
           Primitive
           Church
           .
           But
           such
           is
           this
           .
           Ergo.
           
        
         
           I
           admire
           that
           grave
           men
           among
           us
           ,
           and
           Godly
           ,
           who
           will
           stretch
           their
           wits
           to
           the
           uttermost
           to
           defend
           that
           which
           is
           the
           more
           common
           opinion
           of
           Divines
           of
           best
           repute
           among
           whom
           they
           live
           ,
           before
           they
           will
           differ
           from
           them
           ,
           can
           yet
           make
           so
           small
           a
           matter
           of
           differing
           from
           the
           Fathers
           ,
           and
           universal
           consent
           of
           the
           Primitive
           Churches
           ,
           (
           as
           far
           as
           we
           have
           any
           means
           to
           disprove
           it
           .
           )
           That
           it
           was
           their
           Judgement
           and
           practice
           to
           refuse
           to
           baptize
           any
           Notorious
           ungodly
           person
           ,
           while
           such
           ,
           appears
           past
           all
           doubt
           .
           1.
           
           By
           their
           requiring
           a
           profession
           of
           Repentance
           .
           2.
           
           And
           a
           profession
           of
           Believing
           in
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           renouncing
           the
           world
           ,
           the
           flesh
           and
           the
           Devil
           ,
           and
           promising
           a
           new
           life
           .
           3.
           
           By
           their
           Judging
           the
           Baptized
           to
           be
           in
           a
           state
           of
           salvation
           ,
           which
           was
           on
           supposition
           of
           their
           true
           sanctification
           .
           4.
           
           By
           their
           too
           much
           care
           in
           delaying
           the
           Catechumeni
           (
           in
           later
           times
           )
           lest
           they
           should
           be
           unmeet
           .
        
         
         
           Let
           me
           recite
           the
           testimonies
           of
           one
           or
           two
           of
           our
           own
           ,
           and
           one
           of
           those
           Antients
           ,
           each
           of
           the
           highest
           Authority
           in
           the
           present
           case
           .
        
         
           1.
           
           Mr.
           
             Gilespie
             ,
             Aarons
             Rod.
             l.
          
           3.
           ch
           .
           15
           pag.
           544.
           saith
           ,
           [
           
             It
             were
             a
             Profanation
             of
             the
             Sacrament
             of
             Baptism
             ,
             to
             Baptize
             a
             Catechumene
             ,
             a
             Jew
             ,
             or
             a
             Pagan
             ,
             professing
             a
             Resolution
             to
             turn
             Christian
             ,
             he
             being
             manifestly
             under
             the
             power
             of
             abominable
             Reigning
             sins
             ,
             and
             being
             still
             a
             prophane
             and
             wicked
             liver
             ,
             although
             he
             were
             able
             to
             give
             a
             sound
             and
             orthodox
             Confession
             of
             Faith.
          
           ]
           From
           whence
           he
           argueth
           ,
           that
           therefore
           the
           same
           men
           are
           not
           to
           be
           admitted
           to
           the
           Lords
           Supper
           .
        
         
           2.
           
           
             Spanhemius
             Epist.
             ad
             D.
             Buch.
             pa.
          
           14.
           gives
           three
           reasons
           to
           prove
           that
           
             Athrists
             ,
             Epicures
             ,
             Profane
             men
             ,
          
           qui
           vitam
           inter
           flagitia
           traducunt
           ,
           &
           aperte
           ostendunt
           se
           non
           habere
           fidem
           ,
           quâ
           creditur
           ,
           nec
           spiritum
           sanctificationis
           secundum
           ullum
           ejus
           gradum
           ,
           quamdiu
           in
           ista
           impietate
           perstant
           ,
           nec
           poenitentiam
           tum
           profitentur
           tum
           spondent
           ,
           
             may
             not
             lawfully
             be
             baptized
          
           .
        
         
           And
           our
           Divines
           commonly
           say
           ,
           In
           Baptism
           we
           engage
           our selves
           to
           a
           holy
           Life
           :
           those
           therefore
           which
           live
           not
           holily
           are
           covenant-Breakers
           ,
           and
           herefore
           have
           not
           Right
           to
           the
           benefits
           of
           the
           covenant
           .
           See
           
             Piscat
             .
             in
             Mat.
          
           3.
           
           
             Obser.
             ex
             v.
          
           6
           8.10
           .
           &
           
             in
             Mat.
          
           28.
           v.
           19.
           
           &
           
             Davenane
             is
             Col.
          
           2.12
           .
           
             Peter
             Martyr
             in
             Rom.
          
           6.3
           .
           
             Zanch.
             in
             Ephes.
          
           5.
           
             loc
             .
             de
             Bapt.
             cap.
          
           3
           Thes.
           37.
           many
           more
           I
           omit
           .
        
         
           3.
           
           The
           Doctrine
           of
           the
           Antients
           I
           have
           given
           a
           touch
           of
           elsewhere
           ,
           as
           to
           these
           points
           .
           All
           that
           I
           shall
           now
           say
           is
           to
           desire
           the
           learned
           Reader
           (
           that
           hath
           not
           done
           it
           )
           to
           peruse
           all
           over
           that
           book
           of
           
             Augustine
             de
             fide
             &
             operibus
          
           ,
           which
           is
           wholly
           written
           on
           this
           subject
           .
           There
           were
           then
           some
           Christians
           ,
           whose
           opinion
           was
           ,
           that
           if
           a
           Heathen
           lived
           in
           whoredom
           ,
           when
           he
           turned
           Christian
           ,
           he
           was
           not
           to
           be
           refused
           Baptism
           till
           he
           would
           promise
           Reformation
           ,
           and
           would
           put
           away
           his
           whore
           ;
           but
           because
           that
           the
           Apostles
           baptized
           upon
           believing
           ,
           and
           required
           obedience
           afterward
           ,
           and
           works
           are
           to
           be
           the
           consequent
           fruit
           of
           Faith
           ,
           therefore
           the
           Pastor
           should
           first
           baptize
           them
           on
           their
           profession
           of
           Faith
           ,
           and
           then
           help
           them
           on
           to
           obedience
           afterward
           .
           Yet
           were
           these
           men
           so
           far
           from
           imagining
           that
           it
           was
           not
           Justifying
           faith
           that
           is
           required
           to
           Baptism
           that
           upon
           that
           
           supposition
           ,
           they
           run
           into
           another
           error
           ,
           which
           Augustine
           takes
           to
           be
           their
           worst
           and
           the
           root
           of
           the
           rest
           ;
           and
           that
           was
           ,
           That
           this
           Belief
           in
           Christ
           was
           the
           foundation
           ,
           (
           meaning
           a
           dogmatical
           faith
           )
           and
           that
           an
           evil
           life
           of
           such
           baptized
           believers
           was
           but
           hay
           and
           stubble
           built
           on
           the
           foundation
           ,
           and
           such
           should
           be
           saved
           ,
           though
           as
           by
           fire
           .
           Against
           all
           this
           Augustine
           wrote
           that
           Book
           ,
           and
           proves
           that
           such
           may
           neither
           be
           saved
           nor
           baptized
           ,
           and
           that
           Faith
           is
           another
           thing
           ,
           and
           Obedience
           of
           another
           necessity
           than
           they
           imagined
           .
           The
           Reading
           of
           this
           Book
           I
           expect
           will
           do
           more
           in
           this
           present
           Argument
           ,
           to
           perswade
           most
           dissenters
           ,
           than
           the
           perusing
           of
           all
           my
           Arguments
           ,
           because
           of
           the
           Authority
           of
           Augustine
           ,
           and
           especially
           of
           the
           Church
           ,
           whose
           Practice
           he
           discovereth
           .
        
         
           If
           it
           be
           said
           that
           this
           concerneth
           not
           Infants
           ,
           I
           answer
           ,
           I
           suppose
           it
           will
           be
           but
           few
           that
           will
           not
           by
           what
           is
           said
           ,
           be
           perswaded
           ,
           that
           no
           man
           in
           an
           estate
           unfit
           for
           Baptism
           ,
           can
           convey
           a
           right
           to
           his
           Infants
           to
           be
           baptized
           .
           Read
           also
           
             Augustin
             .
             Epist.
          
           23.
           
             ad
             Bonifac.
          
           where
           is
           much
           worthy
           observation
           .
           And
           
             ad
             Laurent
             Euchrid
             .
             c.
          
           
        
         
           We
           come
           next
           to
           answer
           the
           chief
           Arguments
           of
           the
           Dissenters
           ,
           which
           are
           not
           already
           answered
           in
           what
           went
           before
           ,
           in
           way
           of
           defence
           to
           the
           several
           Arguments
           as
           we
           propounded
           them
           .
        
         
           Argum.
           1.
           
           The
           children
           of
           Notorious
           ungodly
           parents
           had
           right
           to
           circumcision
           ,
           before
           Christs
           Incarnation
           :
           therefore
           the
           children
           of
           such
           have
           right
           to
           Baptism
           since
           .
        
         
           This
           is
           the
           great
           Argument
           ,
           besides
           which
           there
           is
           scarce
           any
           that
           hath
           a
           shew
           of
           difficulty
           .
        
         
           Answ.
           1.
           
           It
           is
           certain
           that
           the
           Fabrick
           of
           the
           Jewish
           Politie
           ,
           especially
           the
           grounds
           and
           Reasons
           of
           all
           Gods
           Institutions
           of
           those
           times
           ,
           are
           so
           imperfectly
           known
           by
           us
           ,
           that
           it
           is
           utterly
           unfit
           to
           reduce
           so
           many
           clear
           Gospel
           Arguments
           to
           one
           dark
           one
           from
           those
           Laws
           .
           For
           it
           is
           a
           most
           necessary
           Rule
           ,
           that
           in
           all
           our
           Disquisitions
           ,
           we
           must
           reduce
           Uncertainties
           to
           Certainties
           ,
           and
           not
           Certainties
           to
           Uncertainties
           :
           our
           Argument
           must
           be
           
             à
             notioribus
             ad
             mi●ùs
             nota
          
           .
           Mr.
           Blake
           confesseth
           it
           very
           dangerous
           to
           argue
           from
           meer
           analog●e
           ,
           and
           professeth
           that
           he
           doth
           not
           so
           ,
           but
           from
           the
           ground
           of
           the
           Institution
           :
           
           And
           how
           dark
           are
           those
           grounds
           in
           some
           Cases
           to
           us
           ?
        
         
           2.
           
           I
           yet
           see
           no
           proof
           of
           the
           Proposition
           ,
           that
           then
           such
           Infants
           of
           notoriously
           ungodly
           parents
           had
           (
           on
           their
           account
           )
           a
           right
           to
           Circumcision
           .
        
         
           Where
           first
           note
           ,
           that
           we
           must
           first
           denominate
           men
           Godly
           or
           Ungodly
           ,
           as
           principally
           in
           their
           respect
           to
           God
           himself
           ,
           so
           next
           from
           their
           respect
           to
           the
           Rule
           of
           Godliness
           then
           in
           force
           ;
           which
           being
           not
           the
           same
           in
           many
           things
           then
           as
           now
           it
           is
           ,
           Godliness
           was
           not
           in
           the
           exercise
           ,
           the
           same
           materially
           then
           in
           all
           things
           as
           it
           is
           now
           .
           The
           sum
           of
           it
           was
           ,
           to
           take
           the
           Lord
           that
           Redeemed
           them
           from
           bondage
           to
           be
           their
           God
           ,
           and
           to
           give
           themselves
           in
           consent
           to
           be
           his
           people
           ,
           and
           obey
           his
           Laws
           .
        
         
           Now
           let
           us
           see
           where
           is
           their
           proof
           of
           the
           proposition
           .
           They
           say
           ,
           all
           Israelites
           whatsoever
           were
           to
           be
           Circumcised
           ,
           by
           right
           ;
           I
           answer
           ,
           that
           's
           no
           proof
           :
           Let
           us
           look
           to
           the
           Institution
           ,
           Gen.
           17.7
           ,
           8
           ,
           9
           ,
           10.
           and
           there
           we
           shall
           find
           ,
           1.
           
           That
           the
           Covenant
           goes
           before
           the
           Seal
           ;
           and
           this
           Covenant
           is
           ,
           that
           God
           will
           be
           a
           God
           to
           them
           ,
           which
           they
           were
           on
           their
           parts
           to
           take
           him
           to
           be
           .
           2.
           
           This
           Covenant
           is
           with
           Abraham
           and
           his
           seed
           after
           him
           .
           3.
           
           Next
           follows
           an
           Injunction
           that
           he
           and
           his
           seed
           do
           keep
           Gods
           Covenant
           .
           4.
           
           And
           then
           is
           Circumcision
           Instituted
           (
           though
           called
           the
           Covenant
           ,
           yet
           but
           )
           the
           Token
           of
           the
           Covenant
           ,
           as
           it
           is
           called
           ver
           .
           11.
           
           By
           all
           which
           it
           appeareth
           that
           the
           seal
           Instituted
           supposeth
           the
           Covenant
           Instituted
           ,
           and
           the
           seal
           applied
           supposeth
           the
           Covenant
           entered
           ,
           and
           then
           by
           that
           it
           is
           signed
           between
           God
           and
           them
           :
           As
           if
           the
           Prince
           confer
           such
           Lands
           and
           honors
           on
           a
           Noble
           man
           and
           his
           seed
           in
           all
           generations
           ,
           and
           require
           every
           Heir
           to
           come
           ,
           and
           upon
           taking
           the
           Oath
           of
           Allegiance
           ,
           to
           receive
           the
           great
           seal
           for
           the
           confirming
           of
           his
           Title
           :
           This
           supposeth
           that
           this
           Noble
           man
           and
           all
           his
           seed
           ,
           that
           expect
           that
           benefit
           ,
           do
           continue
           their
           Allegiance
           ;
           that
           for
           all
           this
           Grant
           ,
           If
           any
           of
           them
           turn
           Traytor
           ,
           his
           Posterity
           can
           receive
           no
           right
           from
           him
           ,
           but
           it
           is
           prevented
           .
        
         
           Moreover
           ,
           it
           is
           known
           that
           every
           Israelite
           was
           oft
           to
           renew
           this
           Covenant
           with
           God
           :
           yea
           all
           the
           Body
           of
           the
           People
           often
           together
           did
           it
           in
           Moses
           daies
           ,
           and
           they
           owned
           God
           continually
           in
           Sacrifices
           ,
           and
           other
           Holy
           Worship
           .
           Moreover
           consider
           ,
           that
           the
           People
           at
           that
           time
           seem
           to
           be
           generally
           or
           mostly
           
           such
           as
           were
           not
           of
           the
           strain
           that
           now
           we
           are
           enquiring
           about
           ,
           viz.
           Notoriously
           ungodly
           .
           To
           evidence
           this
           ,
           Observ.
           1.
           
           That
           they
           had
           holy
           ,
           excellent
           Teachers
           ,
           
             Moses
             ,
             Aaron
          
           ,
           &c.
           and
           God
           among
           them
           in
           signs
           and
           wonders
           .
           2.
           
           They
           were
           generally
           zealous
           in
           their
           way
           of
           Religiousness
           ,
           which
           was
           very
           costly
           and
           laborious
           in
           comparison
           of
           what
           is
           now
           commonly
           done
           .
           3.
           
           That
           they
           had
           most
           strict
           Laws
           ,
           prohibiting
           all
           uncleanness
           ;
           yea
           even
           Ceremonial
           ,
           to
           teach
           them
           the
           evil
           of
           the
           greater
           Moral
           uncleanness
           .
           4.
           
           They
           are
           oft
           called
           a
           Holy
           and
           peculiar
           people
           :
           and
           God
           frequently
           chargeth
           them
           to
           hold
           to
           it
           ,
           and
           remember
           that
           he
           was
           a
           Holy
           and
           Jealous
           God.
           5.
           
           There
           were
           more
           severe
           penalties
           then
           ,
           and
           less
           indulgence
           to
           Offenders
           then
           is
           under
           the
           Gospel
           .
           6.
           
           Even
           Balaam
           testifieth
           for
           them
           ,
           that
           God
           saw
           not
           iniquity
           in
           Jacob
           ,
           nor
           transgression
           in
           Israel
           ;
           that
           is
           no
           such
           Idolatry
           or
           ungodliness
           as
           was
           among
           the
           Heathen
           .
           7.
           
           Note
           that
           the
           visible
           sins
           which
           they
           are
           most
           at
           that
           time
           accused
           of
           ,
           and
           destroyed
           for
           ,
           seem
           to
           be
           but
           either
           some
           particular
           Facts
           under
           Temptation
           ,
           or
           some
           sad
           discoveries
           of
           their
           Mutabil●y
           and
           wavering
           not
           in
           the
           main
           ;
           Whether
           they
           should
           renounce
           their
           God
           (
           or
           at
           least
           they
           did
           not
           actually
           and
           visibly
           renounce
           him
           )
           but
           about
           his
           Power
           in
           a
           strait
           and
           difficult
           case
           ,
           or
           some
           the
           like
           :
           From
           which
           a
           man
           could
           not
           conclude
           them
           notoriously
           ungodly
           ,
           though
           their
           sin
           was
           very
           great
           ,
           and
           God
           that
           knew
           their
           hearts
           might
           discern
           ungodliness
           in
           them
           ,
           and
           men
           might
           suspect
           them
           ,
           and
           fear
           the
           worst
           .
           8.
           
           Note
           also
           ,
           that
           even
           for
           such
           particular
           sins
           before
           they
           could
           manifest
           fixed
           impeni●ency
           and
           obstinacy
           ,
           or
           a
           course
           of
           ungodliness
           ,
           God
           usually
           let
           loose
           against
           them
           his
           Jealousie
           ,
           and
           by
           some
           destroying
           Calamities
           cut
           them
           off
           .
           9.
           
           When
           the
           Psalm●st
           doth
           aggravate
           their
           sin
           Psal
           78.
           and
           104.
           it
           is
           particular
           sins
           ,
           and
           unstedfastness
           of
           heart
           ,
           but
           still
           with
           professions
           of
           Repentance
           and
           Returning
           under
           their
           frequent
           afflictions
           .
           10.
           
           Yet
           I
           must
           desire
           that
           none
           here
           mistake
           me
           ,
           as
           if
           I
           would
           free
           the
           Israelites
           from
           any
           charge
           that
           God
           layeth
           on
           them
           by
           his
           Prophets
           :
           I
           speak
           not
           now
           of
           their
           times
           of
           greatest
           Apostacy
           and
           Rebellion
           :
           And
           I
           know
           that
           afterward
           ,
           when
           the
           Princes
           and
           Rulers
           were
           evil
           or
           negligent
           ,
           then
           the
           Church
           must
           needs
           be
           defiled
           ,
           and
           the
           Laws
           of
           God
           unexecuted
           .
           
           And
           perhaps
           I
           may
           mis-interpret
           some
           texts
           of
           Scripture
           to
           a
           more
           gentle
           sense
           then
           others
           do
           ,
           or
           then
           is
           meet
           :
           Of
           this
           let
           every
           man
           judge
           as
           he
           please
           :
           it
           s
           no
           time
           now
           to
           call
           all
           such
           texts
           to
           account
           .
           If
           any
           be
           offended
           at
           my
           charitable
           thoughts
           of
           the
           body
           of
           the
           Jews
           (
           Gods
           only
           peculiar
           people
           on
           earth
           )
           let
           them
           blot
           out
           these
           fore
           going
           considerations
           ,
           or
           take
           them
           as
           
             non
             dicta
          
           ;
           for
           I
           lay
           not
           the
           stress
           of
           my
           Cause
           upon
           them
           .
           But
           the
           Principal
           thing
           which
           I
           would
           have
           observed
           is
           this
           .
           That
           by
           Gods
           Political
           Law
           of
           this
           Common-wealth
           ,
           all
           
             Notorious
             ungodly
          
           persons
           were
           to
           be
           put
           to
           death
           ;
           yea
           ,
           and
           many
           far
           short
           of
           that
           degree
           .
           I
           know
           it
           is
           a
           controversie
           among
           Divines
           ,
           what
           is
           meant
           by
           all
           those
           places
           ,
           that
           speak
           of
           [
           
             Cutting
             off
             from
             his
             people
          
           .
           ]
           Mr.
           Gilespie
           with
           others
           think
           it
           is
           meant
           of
           Excommunication
           .
           Others
           think
           it
           is
           meant
           of
           the
           Magistrates
           punishing
           them
           with
           death
           ,
           or
           Gods
           doing
           it
           extraordinarily
           if
           the
           Magistrate
           should
           be
           negligent
           .
           The
           main
           reason
           brought
           against
           this
           Exposition
           ,
           is
           ,
           that
           it
           seems
           too
           bloody
           .
           But
           it
           must
           be
           considered
           how
           terrible
           the
           Law
           was
           ,
           and
           how
           God
           designed
           in
           it
           the
           manifestation
           of
           his
           Jealousie
           ,
           Holiness
           and
           hatred
           of
           sin
           .
           If
           every
           man
           that
           did
           ought
           presumptuously
           might
           be
           cut
           off
           from
           the
           Church
           ,
           why
           not
           from
           the
           Living
           ?
           The
           Apostle
           in
           Acts
           3.23
           .
           reciting
           that
           of
           Moses
           ,
           saith
           ,
           [
           
             He
             that
             will
             not
             hear
             that
             Prophet
             shall
             be
             destroyed
             from
             the
             People
             .
          
           ]
           However
           let
           that
           phrase
           mean
           what
           it
           will
           ,
           we
           have
           proof
           enough
           beside
           ,
           that
           not
           only
           all
           notorious
           Ungodly
           ones
           ,
           but
           also
           many
           Godly
           ones
           that
           fell
           into
           gross
           sin
           ,
           were
           all
           to
           be
           put
           to
           death
           .
           From
           whence
           I
           argue
           thus
           :
        
         
           If
           it
           was
           the
           Law
           of
           God
           that
           all
           such
           persons
           should
           be
           presently
           put
           to
           death
           ,
           then
           was
           it
           not
           the
           will
           of
           God
           ,
           that
           their
           Infants
           should
           have
           Right
           to
           Circumcision
           for
           their
           sakes
           ,
           no
           nor
           on
           any
           other
           account
           :
           But
           the
           Antecedent
           is
           true
           ,
           therefore
           the
           Consequent
           .
        
         
           The
           Reason
           of
           the
           Consequence
           is
           this
           :
           Either
           th●se
           mens
           children
           were
           born
           before
           the
           parents
           turned
           ungodly
           ,
           or
           after
           .
           If
           before
           then
           were
           they
           circumcised
           the
           eighth
           day
           ,
           as
           the
           children
           of
           the
           Godly
           .
           If
           after
           ,
           then
           it
           was
           against
           Gods
           Law
           ,
           that
           they
           should
           be
           born
           ,
           much
           less
           circumcised
           .
           For
           if
           Gods
           Law
           had
           been
           fulfilled
           ,
           the
           parents
           had
           been
           put
           to
           death
           ,
           (
           we
           speak
           
           of
           both
           parents
           )
           and
           then
           how
           could
           they
           have
           had
           a
           child
           ?
        
         
           All
           the
           doubt
           then
           lying
           in
           the
           Antecedent
           ,
           I
           shall
           from
           Scripture
           put
           it
           is
           past
           doubt
           .
           Let
           us
           look
           over
           all
           the
           Commandments
           ,
           and
           see
           whether
           Death
           were
           not
           to
           be
           inflicted
           for
           the
           gross
           breach
           of
           them
           ,
           except
           the
           last
           ,
           which
           is
           secret
           in
           the
           heart
           .
        
         
           For
           the
           first
           Commandment
           ,
           see
           Deut.
           13.
           
           
             If
             a
             Prophet
             wrought
             wonders
             to
             entice
             to
             worship
             strange
             Gods
             ,
             or
             if
             the
             nearest
          
           kinsman
           secretly
           enticed
           them
           to
           it
           [
           
             to
             thrust
             them
             out
             of
             the
             way
             which
             the
             Lord
             commanded
             them
             to
             walk
             in
             ,
          
           ver
           .
           5.
           ]
           
             he
             must
             be
             put
             to
             death
             .
          
           If
           a
           City
           be
           withdrawn
           by
           such
           ,
           they
           are
           all
           to
           be
           put
           to
           death
           ;
           Children
           ,
           Cattle
           ,
           and
           Goods
           were
           to
           be
           destroyed
           and
           consumed
           .
        
         
           Deut.
           20.18
           .
           They
           were
           not
           to
           save
           alive
           any
           person
           ,
           no
           not
           Infants
           ,
           of
           the
           Cities
           that
           God
           delivered
           them
           to
           dwell
           in
           ,
           
             Lest
             they
             teach
             them
             to
             do
             according
             to
             their
             abominations
             .
          
        
         
           Exod.
           22.20
           .
           
             He
             that
             sacrificeth
             to
             any
             God
             ,
             save
             the
             Lord
             only
             ,
             shall
             utterly
             be
             destroyed
             .
          
        
         
           The
           breach
           of
           the
           second
           Commandment
           is
           punished
           with
           Death
           ,
           Exod.
           32.26.27
           ,
           28.
           
           The
           Priests
           of
           Baal
           are
           slain
           ,
           1
           Kin.
           18.40
           .
           2
           Kin.
           10.21.22
           ,
           to
           29.
           
           &
           23.5
           ,
           19
           ,
           20.
           
           Yea
           ,
           in
           one
           word
           ,
           he
           that
           would
           not
           be
           Godly
           positively
           ,
           was
           put
           to
           death
           ,
           2
           Chron.
           15.12
           ,
           13.
           
           It
           is
           spoken
           in
           their
           commendations
           ,
           that
           they
           
             entered
             into
             a
             Covenant
             ,
             to
             seek
             the
             Lord
             God
             of
             their
             Fathers
             with
             all
             their
             heart
             ,
             and
             with
             all
             their
             soul
             ;
             that
             whosoever
             would
             not
             seek
             the
             Lord
             God
             of
             Israel
             ,
             should
             be
             put
             to
             death
             ,
             whether
             small
             or
             great
             ,
             whether
             man
             or
             woman
             .
          
           ]
        
         
           Lev.
           24.15
           ,
           16.
           
           
             Whosoever
             blasphemeth
             the
             name
             of
             the
             Lord
             ,
             was
             to
             be
             put
             to
             death
          
           :
           So
           ver
           .
           23.
           
        
         
           
             Every
             one
             that
             did
             any
             work
             on
             the
             sabbath
             ,
             or
             defiled
             it
             ,
             was
             to
             be
             put
             to
             death
             ,
          
           Exod.
           31.14
           ,
           15.
           
           &
           35.2
           .
        
         
           
             He
             that
             smitteth
             or
             curseth
             his
             Father
             or
             Mother
             ,
             must
             be
             put
             to
             death
             ,
          
           Exod
           ,
           21.15
           .
        
         
           Murderers
           ,
           Man-stealers
           ,
           Incestuous
           ,
           Sodomites
           ,
           Adulteres
           ,
           Wizards
           were
           to
           be
           put
           to
           death
           ,
           Exod.
           21.
           
           Lev.
           20.
           yea
           and
           those
           that
           turn
           after
           Wizards
           .
           Any
           Prophet
           that
           shall
           presume
           to
           speak
           a
           word
           in
           Gods
           name
           ,
           which
           he
           hath
           not
           commanded
           him
           to
           speak
           ,
           or
           that
           speaketh
           in
           the
           name
           of
           other
           Gods
           ,
           
           must
           die
           ,
           Deut.
           13.20
           .
           In
           some
           cases
           Fornicators
           must
           die
           ,
           Deut.
           22.
           
           Every
           man
           that
           forsook
           God
           and
           broke
           his
           Covenant
           was
           to
           be
           stoned
           to
           death
           ,
           Deut.
           17.2
           ,
           3
           ,
           4
           ,
           5
           ,
           6.
           
        
         
           Many
           the
           like
           passages
           might
           be
           cited
           ;
           but
           I
           will
           conclude
           with
           two
           or
           three
           of
           chief
           note
           for
           this
           purpose
           .
        
         
           Deut.
           21.18
           ,
           19
           ,
           20
           ,
           21.
           
           
             If
             a
             man
             have
             a
             stubborn
             and
             rebellious
             son
             ,
             which
             will
             not
             obey
             the
             voyce
             of
             his
             father
             ,
             or
             the
             voyce
             of
             his
             mother
             ,
             and
             that
             when
             they
             have
             chastened
             him
             will
             not
             hearken
             unto
             them
             ,
             then
             shall
             his
             father
             and
             his
             mother
             lay
             hold
             on
             him
             ,
             and
             bring
             him
             out
             unto
             the
             Elders
             of
             his
             City
             ,
             and
             to
             the
             Gate
             of
             his
             place
             :
             and
             they
             shall
             say
             unto
             the
             Elders
             of
             his
             City
             ,
             This
             our
             son
             is
             stubborn
             and
             rebellious
             ,
             he
             will
             not
             obey
             our
             voyce
             ,
             he
             is
             a
             Glutton
             and
             a
             Drunkard
             :
             And
             all
             the
             men
             of
             his
             City
             shall
             stone
             him
             with
             stones
             that
             he
             die
             :
             So
             shall
             you
             put
             away
             evil
             from
             among
             you
             ,
             and
             all
             Israel
             shall
             hear
             and
             fear
             .
          
           ]
        
         
           Here
           I
           suppose
           it
           will
           be
           granted
           ,
           that
           it
           is
           the
           Parents
           duty
           to
           restrain
           their
           children
           from
           all
           ungodliness
           ;
           and
           that
           Gluttony
           and
           Drunkenness
           are
           but
           instanced
           in
           ,
           as
           part
           ,
           in
           stead
           of
           all
           the
           rest
           .
           And
           if
           all
           children
           must
           be
           put
           to
           death
           that
           will
           not
           be
           ruled
           for
           good
           by
           their
           Parents
           ,
           then
           when
           they
           are
           dead
           they
           will
           beget
           no
           children
           who
           may
           claim
           Right
           to
           Circumcision
           for
           their
           sakes
           .
        
         
           But
           if
           any
           say
           ,
           that
           this
           extendeth
           not
           to
           those
           that
           are
           from
           under
           their
           Parents
           tutorage
           or
           Government
           ,
           I
           answer
           ,
           First
           ,
           Sure
           the
           same
           sin
           deserveth
           the
           same
           punishment
           afterward
           from
           the
           Magistrate
           ,
           if
           they
           are
           obstinate
           against
           his
           pious
           precepts
           .
           Secondly
           ,
           but
           to
           put
           the
           case
           out
           of
           doubt
           ,
           see
           Deut.
           17.12
           .
           
             And
             the
             man
             that
             will
             do
             presumptuously
             ,
             and
             will
             not
             hearken
             unto
             the
             Priest
             ,
             that
             standeth
             to
             minister
             there
             before
             the
             Lord
             thy
             God
             ,
             or
             unto
             the
             Judge
             ,
             even
             that
             man
             shall
             die
             ,
             and
             thou
             shalt
             put
             away
             the
             evil
             from
             Israel
             ,
             and
             all
             the
             people
             shall
             hear
             and
             fear
             ,
             and
             do
             no
             more
             p●esumptuously
             .
          
           ]
           To
           these
           Deut.
           29.19
           ,
           20.
           
           From
           all
           which
           it
           is
           evident
           ,
           that
           as
           Impenitency
           or
           Obstinacy
           in
           sin
           is
           the
           great
           cause
           of
           Excommunication
           now
           ,
           so
           was
           it
           then
           to
           be
           punished
           with
           Death
           ;
           and
           consequently
           that
           the
           evident
           discoveries
           of
           a
           state
           of
           Ungodliness
           (
           and
           many
           more
           )
           were
           then
           punished
           with
           Death
           according
           to
           Gods
           Law.
           
        
         
           And
           then
           it
           must
           needs
           follow
           ,
           that
           no
           child
           of
           a
           man
           Notoriously
           
           ungodly
           ,
           born
           of
           his
           procreation
           in
           that
           condition
           ,
           had
           right
           to
           Circumcision
           :
           For
           dead
           men
           do
           not
           procreate
           .
        
         
           And
           whether
           [
           
             Cutting
             off
             from
             his
             people
          
           ]
           be
           meant
           of
           capital
           punishment
           ,
           such
           places
           as
           Exod.
           31.14
           ,
           15.
           would
           make
           one
           doubt
           :
           [
           
             Ye
             shall
             keep
             the
             Sabbath
             therefore
             ,
             for
             it
             is
             holy
             unto
             you
             :
             every
             one
             that
             defileth
             it
             ,
             shall
             surely
             be
             put
             to
             death
             :
             for
             whosoever
             doth
             any
             work
             therein
             ,
             that
             soul
             shall
             be
             cut
             off
             from
             amongst
             his
             people
             .
          
           ]
           See
           also
           Levit.
           20.17
           ,
           18.
           
        
         
           And
           if
           it
           be
           meant
           of
           Excommunication
           ,
           if
           the
           parent
           be
           [
           
             cut
             off
             from
             his
             people
          
           ,
           ]
           then
           cannot
           his
           son
           for
           any
           Interest
           of
           his
           ,
           be
           ●nnumerated
           to
           that
           people
           ,
           and
           entred
           among
           them
           .
        
         
           The
           first
           Observation
           and
           this
           last
           laid
           together
           ,
           clear
           the
           whole
           Cause
           ,
           viz.
           that
           the
           Magistrate
           was
           not
           to
           force
           any
           barely
           to
           be
           Circumcised
           ,
           but
           to
           enter
           into
           Gods
           Covenant
           ,
           and
           so
           to
           be
           circumcised
           :
           and
           therefore
           was
           he
           not
           to
           force
           any
           out
           of
           the
           Covenant
           to
           be
           circumcised
           :
           and
           then
           ,
           that
           he
           was
           to
           cut
           off
           the
           Covenant-breakers
           ,
           or
           notoriously
           ungodly
           ones
           .
        
         
           11.
           
           The
           next
           Observation
           that
           I
           would
           give
           towards
           the
           Answering
           of
           this
           Objection
           ,
           is
           ,
           that
           it
           could
           not
           be
           expected
           that
           any
           Magistrate
           ,
           Priest
           ,
           or
           other
           in
           Power
           ,
           should
           hinder
           any
           Israëlite
           from
           circumcising
           his
           children
           .
           For
           to
           circumcise
           them
           was
           every
           mans
           Duty
           ,
           and
           to
           baptize
           them
           is
           every
           mans
           Duty
           in
           the
           world
           now
           :
           that
           is
           ,
           to
           give
           up
           himself
           and
           his
           child
           in
           sincere
           Covenant
           to
           God
           ,
           and
           seal
           it
           ,
           as
           he
           hath
           appointed
           :
           but
           not
           dissemblingly
           to
           use
           the
           sign
           ,
           without
           the
           Covenanting
           and
           Resignation
           on
           his
           part
           .
           Now
           if
           any
           Israëlite
           were
           unfit
           for
           this
           Ordinance
           ,
           it
           being
           the
           Magistrates
           duty
           to
           put
           him
           to
           death
           ,
           or
           cut
           him
           off
           ,
           he
           could
           not
           judge
           him
           unfit
           ,
           and
           so
           forbid
           him
           the
           Ordinance
           ,
           without
           condemning
           himself
           .
           The
           first
           thing
           that
           lay
           upon
           him
           was
           ,
           to
           cut
           him
           off
           for
           the
           sin
           which
           caused
           his
           unfitness
           .
        
         
           12.
           
           Note
           also
           that
           Circumcision
           much
           differed
           from
           Baptism
           in
           this
           ,
           that
           it
           was
           not
           the
           Priests
           work
           but
           Parents
           to
           circumcise
           his
           children
           :
           this
           being
           so
           ,
           no
           wonder
           if
           there
           were
           not
           the
           scruples
           about
           the
           persons
           fi●ness
           and
           worthiness
           ,
           and
           the
           childrens
           right
           ,
           as
           now
           there
           is
           in
           Baptism
           .
           For
           what
           man
           is
           so
           prone
           to
           scruple
           or
           question
           his
           own
           Right
           or
           his
           childrens
           ,
           as
           another
           may
           be
           ?
           And
           the
           same
           reason
           that
           
           should
           move
           a
           Parent
           to
           question
           his
           Right
           ,
           would
           move
           him
           also
           to
           Repent
           and
           Recover
           his
           Right
           .
           No
           wonder
           therefore
           if
           the
           Execution
           answered
           not
           Gods
           Institution
           .
        
         
           To
           all
           this
           it
           is
           objected
           ,
           that
           we
           read
           not
           that
           any
           Infants
           were
           kept
           back
           ,
           or
           that
           God
           blamed
           them
           for
           it
           .
        
         
           Answ.
           1.
           
           I
           have
           given
           sufficient
           Reasons
           .
           2.
           
           God
           would
           rather
           blame
           them
           for
           that
           sin
           which
           caused
           their
           unfitness
           ,
           it
           being
           not
           the
           Circumcising
           then
           ,
           in
           the
           Baptism
           now
           ,
           that
           he
           is
           against
           directly
           ,
           but
           the
           ungodliness
           ;
           and
           therefore
           would
           not
           have
           the
           ordinances
           forborn
           ,
           but
           on
           supposition
           that
           the
           sin
           will
           not
           be
           forborn
           :
           tha
           's
           the
           disease
           that
           he
           would
           have
           them
           heal
           both
           then
           and
           now
           .
        
         
           
             Obj.
             Joshua
          
           is
           commanded
           by
           God
           to
           Circumcise
           them
           ,
           and
           accordingly
           he
           doth
           Circumcise
           all
           the
           people
           :
           yet
           no
           doubt
           many
           of
           them
           were
           Notoriously
           ungodly
           .
           Josh.
           5.
           
           Answer
           1.
           
           Joshuah
           did
           but
           command
           it
           to
           be
           done
           .
           2.
           
           I
           have
           given
           the
           reason
           why
           all
           should
           be
           Circumcised
           .
           3.
           
           It
           is
           unproved
           that
           any
           one
           of
           them
           were
           know
           to
           Joshuah
           to
           be
           ungodly
           .
           To
           clear
           this
           further
           ,
           I
           will
           add
           two
           more
           observations
           .
        
         
           13.
           
           Note
           that
           all
           those
           that
           were
           charged
           with
           Murmuring
           ,
           Unbelief
           ,
           &c.
           in
           the
           wilderness
           ,
           were
           all
           destroyed
           there
           ,
           and
           also
           that
           for
           40
           years
           their
           Children
           had
           been
           uncircumcised
           .
           Only
           Caleb
           and
           Joshua
           were
           left
           .
           So
           that
           those
           of
           40
           or
           30
           or
           20
           years
           of
           age
           must
           be
           Circumcised
           on
           the
           account
           of
           their
           own
           Covenanting
           ,
           and
           not
           plead
           the
           right
           of
           their
           Parents
           .
        
         
           14.
           
           Note
           also
           ,
           that
           the
           very
           examples
           of
           Gods
           Judgements
           do
           intimate
           that
           Notorious
           Ungodliness
           was
           not
           so
           common
           among
           them
           as
           some
           imagine
           .
           Multitudes
           are
           thought
           very
           Godly
           now
           ,
           that
           murmur
           in
           lesser
           straits
           than
           they
           were
           then
           in
           ,
           and
           that
           are
           palpably
           guilty
           of
           much
           unbelief
           ,
           or
           less
           temptations
           .
           All
           Israel
           was
           put
           to
           the
           worse
           for
           the
           sake
           of
           one
           Achan
           ,
           that
           plundred
           no
           man
           unjustly
           ,
           but
           only
           thought
           to
           rescue
           some
           desirable
           treasures
           from
           the
           flames
           :
           I
           wish
           that
           no
           soldiers
           would
           now
           do
           worse
           that
           are
           reputed
           extraordinarily
           Godly
           ,
           and
           are
           never
           blemished
           by
           such
           actions
           in
           their
           own
           eyes
           or
           any
           others
           .
           I
           will
           not
           stand
           to
           add
           more
           ,
           because
           I
           have
           been
           so
           long
           .
        
         
         
           If
           any
           man
           Judge
           that
           all
           this
           is
           no
           sufficient
           answer
           to
           their
           Argument
           from
           Circumcision
           ,
           I
           further
           add
           .
           2.
           
           Though
           this
           be
           my
           own
           thoughts
           ,
           yet
           it
           is
           not
           a
           few
           of
           those
           Divines
           that
           are
           Godly
           and
           Learned
           ,
           that
           give
           one
           of
           these
           two
           following
           answers
           .
        
         
           1.
           
           That
           External
           and
           Ceremonial
           Purity
           was
           then
           most
           openly
           looked
           at
           ,
           which
           was
           but
           a
           Type
           of
           the
           spiritual
           purity
           under
           the
           Gospel
           :
           and
           therefore
           no
           wonder
           if
           God
           that
           then
           permitted
           Polygamie
           without
           reproof
           ,
           permitted
           the
           circumcision
           of
           all
           Jews
           ,
           yea
           encouraged
           it
           ,
           seeing
           that
           the
           Body
           of
           that
           People
           were
           Gods
           visible
           Heritage
           ,
           as
           a
           Type
           of
           the
           Catholick
           visible
           Church
           now
           .
           The
           Magistrates
           therefore
           might
           compell
           them
           as
           Jews
           to
           be
           Circumcised
           ,
           but
           so
           may
           not
           ours
           compell
           us
           as
           Englishmen
           .
        
         
           2.
           
           That
           Circumcision
           was
           not
           only
           appointed
           to
           be
           the
           seal
           of
           the
           Covenant
           of
           grace
           ,
           but
           also
           a
           peculiar
           Covenant
           annexed
           to
           Abraham
           and
           his
           seed
           :
           and
           that
           not
           all
           ,
           but
           those
           only
           that
           were
           to
           possess
           the
           land
           of
           Canaan
           :
           And
           therefore
           as
           it
           was
           not
           all
           the
           people
           that
           God
           had
           on
           earth
           that
           were
           promised
           to
           possess
           the
           land
           of
           Canaan
           ,
           but
           only
           the
           Israelites
           ,
           and
           those
           proselites
           that
           came
           over
           to
           inhabite
           among
           them
           ;
           so
           neither
           was
           Circumcision
           commanded
           to
           all
           ,
           nor
           was
           necessary
           to
           them
           :
           but
           to
           a
           Jew
           it
           was
           necessary
           as
           a
           Jew
           ,
           how
           ungodly
           soever
           .
        
         
           Though
           this
           be
           none
           of
           my
           answer
           ,
           yet
           among
           many
           Improbable
           opinions
           ,
           I
           see
           not
           but
           the
           Thesis
           which
           I
           deny
           ,
           is
           much
           more
           improbable
           than
           this
           is
           ;
           and
           therefore
           if
           I
           needs
           must
           hold
           one
           ,
           I
           see
           not
           but
           that
           I
           should
           rather
           hold
           this
           .
        
         
           Nor
           will
           this
           weaken
           our
           Argument
           for
           Infant-Baptism
           ,
           fetcht
           from
           the
           Infant
           Church-membership
           of
           the
           Jews
           (
           which
           is
           the
           great
           objection
           )
           as
           long
           as
           the
           whole
           species
           of
           Infants
           are
           of
           distinct
           consideration
           from
           a
           Jews
           Infant
           ,
           as
           such
           ;
           and
           as
           long
           as
           the
           grand
           Covenant
           of
           grace
           ,
           and
           the
           peculiar
           promise
           to
           the
           Jews
           ,
           are
           so
           distinct
           ;
           yea
           and
           Church-membership
           ,
           and
           Circumcision
           so
           distinct
           as
           they
           are
           ,
           Let
           them
           leave
           us
           to
           make
           good
           our
           Arguments
           in
           this
           .
        
         
           Argu.
           2.
           
           We
           may
           lawfully
           Baptize
           the
           Infants
           of
           any
           Church-members
           .
           
           Notoriously
           ungodly
           persons
           are
           Church-members
           ,
           therefore
           we
           may
           lawfully
           Baptize
           their
           Infants
           .
        
         
           Ans.
           1.
           
           I
           deny
           the
           Major
           .
           Because
           some
           Church-members
           are
           in
           such
           a
           condition
           as
           that
           the
           first
           thing
           you
           are
           bound
           to
           do
           with
           them
           ,
           is
           to
           cast
           them
           out
           ,
           (
           or
           suspend
           them
           till
           then
           )
           When
           you
           are
           bound
           presently
           to
           cast
           him
           out
           ,
           you
           are
           not
           at
           the
           same
           time
           to
           give
           him
           the
           Sacrament
           of
           the
           Lords
           Supper
           ,
           nor
           his
           Infants
           on
           his
           account
           the
           Sacrament
           of
           Baptism
           .
        
         
           Indeed
           if
           they
           had
           Right
           to
           Church-membership
           ,
           their
           Infants
           might
           have
           so
           too
           .
        
         
           2
           I
           deny
           the
           Minor.
           Other
           ungodly
           persons
           are
           visible
           members
           :
           but
           notorious
           ungodly
           ones
           are
           not
           ,
           They
           are
           
             pso
             jure
          
           excommunicate
           ,
           not
           meerly
           as
           m●riting
           i●
           ,
           but
           on
           the
           Notoriousness
           of
           their
           incapacity
           ,
           and
           the
           pleasure
           of
           the
           Legislator
           ,
           as
           is
           afore
           declared
           .
        
         
           Obj.
           The
           Notorious
           ungodly
           were
           Church-members
           among
           the
           Jews
           ,
           therefore
           they
           may
           be
           s●
           now
           .
        
         
           Answ.
           1.
           
           Prove
           the
           Antecedent
           .
           2.
           
           The
           question
           is
           not
           what
           men
           mis-judged
           them
           ,
           but
           how
           God
           esteemed
           or
           pronounced
           them
           .
           3.
           
           God
           would
           not
           have
           them
           to
           be
           Church-members
           ,
           while
           such
           ,
           whom
           he
           commanded
           the
           Magistrate
           to
           put
           to
           death
           .
           But
           ,
           &c.
           Ergo.
           
        
         
           Obj
           They
           were
           not
           to
           be
           excommunicate
           or
           put
           away
           from
           the
           Passover
           .
           Answ.
           1.
           
           He
           that
           is
           stoned
           to
           death
           is
           excommunicate
           and
           put
           away
           from
           the
           Passover
           .
           He
           that
           is
           cut
           off
           from
           the
           living
           ,
           is
           put
           out
           of
           the
           Church
           on
           earth
           .
           2.
           
           I
           will
           not
           waste
           time
           to
           prove
           Jewish
           excommunication
           ,
           till
           I
           know
           of
           some
           tolerable
           answer
           given
           to
           that
           which
           Mr
           ,
           Gilespie
           (
           beside
           many
           others
           )
           hath
           written
           so
           largely
           already
           .
        
         
           Argum.
           3.
           
           Infants
           in
           Covenant
           have
           right
           to
           Baptism
           The
           Infants
           of
           Notorious
           Ungodly
           Parents
           are
           in
           Covenant
           .
           Ergo.
           
        
         
           Ans.
           I
           have
           in
           my
           account
           to
           Mr.
           Blake
           ,
           told
           you
           so
           fully
           ,
           how
           far
           they
           are
           in
           Covenant
           ,
           and
           how
           far
           not
           ,
           that
           I
           must
           refer
           you
           thither
           ,
           and
           not
           here
           recite
           it
           .
           I
           deny
           that
           God
           is
           actually
           engaged
           to
           them
           in
           the
           covenant
           of
           Grace
           ,
           which
           Baptism
           sealeth
           ;
           but
           conditionally
           only
           ,
           and
           so
           he
           is
           to
           Infidels
           that
           persecute
           
           it
           .
           Though
           they
           may
           be
           engaged
           more
           to
           God
           by
           their
           own
           Verbal
           covenant
           to
           him
           ;
           but
           that
           altereth
           not
           the
           case
           .
        
         
           Argu.
           4.
           
           Dogmatical
           faith
           giveth
           Right
           to
           Baptism
           .
           Notoous
           ungodly
           Parents
           have
           a
           Dogmatical
           faith
           .
           Ergo.
           &c.
           
        
         
           Answ.
           I
           have
           said
           so
           much
           to
           Mr.
           Blake
           on
           this
           ,
           that
           I
           need
           not
           now
           to
           add
           any
           more
           .
        
         
           
             Obje
             .
             Simon
             Magus
          
           had
           a
           faith
           which
           gave
           him
           right
           to
           baptism
           .
           But
           
             Simon
             Magus
          
           was
           then
           a
           Notorious
           ungodly
           man
           ;
           therefore
           a
           Notorious
           ungodly
           man
           may
           have
           a
           faith
           that
           may
           entitle
           him
           and
           his
           to
           baptism
           .
           Ans.
           See
           what
           is
           said
           to
           this
           in
           the
           place
           before
           cited
           .
           Further
           1.
           
           I
           yield
           that
           Simon
           had
           a
           faith
           of
           superficial
           Assent
           ,
           such
           as
           the
           Devils
           have
           in
           a
           greater
           measure
           :
           and
           that
           he
           professed
           more
           than
           he
           had
           ;
           and
           that
           hereupon
           the
           Apostle
           was
           warranted
           to
           baptize
           him
           .
           2.
           
           But
           I
           deny
           the
           Minor
           that
           he
           was
           then
           notoriously
           ungodly
           .
           Consider
           well
           of
           Psalm
           .
           50.16
           .
        
         
           Argu.
           5.
           
           Josiah
           was
           lawfully
           Circumcised
           upon
           the
           Right
           of
           Manasseh
           and
           Ammon
           ;
           but
           Manasseh
           and
           Ammon
           were
           Notoriously
           ungodly
           :
           Ergo.
           
        
         
           Ans
           Either
           Josiah
           was
           born
           before
           his
           Father
           Ammon
           proved
           Notoriously
           ungodly
           ,
           or
           after
           .
           If
           before
           ,
           then
           he
           received
           not
           his
           right
           from
           a
           Notoriously
           ungodly
           Parent
           .
           If
           after
           ,
           1.
           
           Then
           was
           it
           contrary
           to
           Gods
           Laws
           ,
           and
           so
           could
           be
           no
           true
           Right
           .
           For
           by
           Gods
           Laws
           Manasseh
           and
           Ammon
           should
           have
           been
           put
           to
           death
           .
           And
           if
           it
           be
           said
           that
           these
           Laws
           were
           not
           to
           be
           executed
           on
           the
           Soveraign
           ;
           I
           answer
           ,
           the
           want
           of
           a
           power
           of
           execution
           doth
           not
           hinder
           ,
           but
           that
           they
           notoriously
           lost
           their
           Right
           ,
           though
           they
           kept
           possession
           ,
           and
           therefore
           could
           convey
           no
           Right
           .
           It
           follows
           therefore
           that
           either
           Josiah
           was
           circumcised
           without
           Right
           (
           if
           it
           be
           first
           proved
           that
           his
           father
           was
           such
           at
           the
           time
           of
           his
           birth
           )
           :
           or
           else
           that
           he
           had
           his
           right
           some
           other
           way
           ,
           intimated
           in
           the
           General
           answer
           to
           the
           Jews
           case
           .
           And
           to
           them
           that
           think
           the
           former
           a
           hard
           saying
           ,
           I
           shall
           anon
           shew
           that
           the
           rule
           holds
           good
           in
           this
           case
           that
           
             Quod
             fieri
             non
             debet
             ,
             factum
             valet
             .
          
        
         
           Argu.
           6.
           
           Deut.
           24
           16.
           
           The
           Children
           shall
           not
           be
           put
           to
           death
           for
           the
           Fathers
           sin
           ;
           and
           we
           read
           not
           that
           Ecclesiastical
           censure
           should
           be
           more
           severe
           .
           The
           child
           of
           a
           Thief
           is
           not
           
           committed
           with
           him
           to
           prison
           ;
           and
           I
           see
           no
           reason
           that
           he
           is
           committed
           with
           him
           to
           Sathan
           :
           therefore
           there
           is
           right
           to
           Baptism
           in
           the
           child
           of
           an
           excommunicate
           person
           .
        
         
           Answ.
           The
           question
           is
           not
           of
           excommunicating
           a
           child
           ,
           or
           committing
           him
           to
           Satan
           ,
           but
           of
           addmitting
           him
           into
           the
           Church
           at
           first
           :
           The
           Parent
           cannot
           convey
           to
           the
           child
           the
           Right
           whith
           he
           hath
           lost
           ;
           we
           speak
           only
           of
           the
           Children
           born
           after
           the
           Parents
           are
           excommunicated
           
             vel
             sententiâ
             vel
             ipso
             Jure
          
           .
           But
           of
           this
           enough
           (
           I
           think
           )
           before
           :
           the
           state
           of
           the
           question
           is
           by
           these
           Arguers
           strangely
           over-lookt
           .
        
         
           Argu.
           7.
           
           Those
           that
           the
           Apostles
           Baptized
           had
           been
           ungodly
           immediately
           before
           ,
           only
           at
           the
           present
           they
           did
           profess
           Repentance
           :
           And
           so
           do
           many
           of
           these
           that
           you
           call
           Notoriously
           ungodly
           .
           Ergo.
           
        
         
           Answ.
           1.
           
           If
           it
           be
           a
           probably
           serious
           and
           credible
           profession
           (
           fit
           for
           that
           name
           )
           then
           are
           they
           not
           Notoriously
           ungodly
           .
           2.
           
           According
           both
           to
           Scripture
           ,
           and
           Reason
           ,
           and
           common
           use
           ,
           a
           mans
           first
           or
           second
           profession
           may
           be
           credited
           .
           But
           if
           he
           frequently
           break
           his
           word
           ,
           his
           credit
           is
           lost
           :
           he
           is
           not
           capable
           at
           present
           of
           covenanting
           again
           ,
           till
           he
           have
           by
           actual
           Reformation
           recovered
           his
           credit
           .
           I
           have
           such
           Neighbours
           as
           this
           twenty
           years
           together
           have
           been
           constant
           drunkards
           ,
           and
           lament
           it
           ,
           and
           promise
           Reformation
           when
           they
           have
           done
           ,
           and
           yet
           once
           a
           week
           or
           fortnight
           usually
           are
           still
           drunk
           .
           To
           take
           these
           mens
           oft
           breaking
           words
           were
           to
           delude
           Scripture
           and
           all
           Discipline
           ,
           and
           cross
           common
           Reason
           .
        
         
           Yet
           here
           we
           must
           carefully
           distinguish
           between
           Repentance
           for
           such
           gross
           sins
           ,
           as
           continued
           in
           ,
           are
           inconsistent
           with
           true
           Grace
           ;
           and
           Repentance
           for
           such
           infirmities
           as
           may
           stand
           with
           Grace
           ,
           not
           only
           to
           live
           in
           ,
           but
           not
           to
           have
           ,
           or
           manifest
           a
           particular
           Repentance
           of
           :
           As
           those
           which
           are
           not
           convinced
           to
           be
           sins
           :
           &c.
           
           We
           speak
           now
           of
           the
           first
           .
        
         
           Argum.
           8.
           
           By
           denying
           them
           Baptism
           ,
           we
           may
           exasperate
           the
           wicked
           to
           engage
           themselves
           against
           Christ
           ,
           and
           us
           .
        
         
           Answ.
           The
           Primitive
           Church
           under
           Heathen
           Princes
           had
           much
           more
           cause
           to
           fear
           this
           than
           we
           have
           :
           and
           yet
           it
           did
           not
           change
           their
           course
           .
           I
           take
           not
           such
           carnal
           Reasons
           to
           be
           worthy
           to
           have
           place
           among
           the
           servants
           of
           such
           a
           Master
           who
           
           fears
           not
           his
           enemies
           ,
           and
           will
           make
           them
           bend
           and
           return
           to
           him
           ,
           but
           will
           not
           himself
           bend
           and
           return
           to
           them
           .
        
         
           The
           truth
           is
           ,
           had
           we
           Magistrates
           that
           would
           so
           severely
           punish
           notorious
           ungodliness
           ,
           as
           (
           I
           think
           )
           they
           should
           do
           according
           to
           Gods
           Laws
           ▪
           that
           most
           of
           this
           Controversie
           would
           be
           ended
           :
           and
           instead
           of
           driving
           men
           from
           Gods
           Ordinances
           ,
           they
           should
           be
           driven
           from
           such
           ungodliness
           .
           But
           when
           Magistrates
           are
           so
           tender
           of
           hurting
           mens
           Bodies
           ,
           that
           they
           let
           their
           souls
           perish
           ,
           or
           are
           so
           much
           against
           formality
           and
           outside
           Reformation
           ,
           that
           they
           had
           rather
           men
           were
           Heathens
           ,
           and
           openly
           wicked
           ,
           and
           sinned
           with
           Body
           and
           Soul
           too
           ,
           than
           with
           the
           Soul
           alone
           ;
           this
           puts
           us
           upon
           a
           necessity
           of
           doing
           the
           more
           in
           a
           separation
           by
           Church
           power
           ,
           than
           else
           we
           should
           do
           .
        
         
           Arg.
           9.
           
           If
           no
           Children
           of
           notorious
           ungodly
           parents
           have
           Right
           to
           Baptism
           ,
           1.
           then
           is
           their
           Baptism
           Null
           .
           2.
           
           And
           then
           ours
           is
           Null
           which
           we
           received
           ,
           on
           supposition
           of
           the
           Right
           of
           such
           parents
           .
           And
           3.
           then
           must
           many
           be
           baptized
           again
           ;
           For
           if
           Ministers
           had
           no
           power
           to
           do
           it
           ,
           it
           must
           needs
           be
           Null
           .
           The
           determination
           of
           this
           Question
           about
           the
           nullity
           of
           Baptism
           ,
           depends
           upon
           the
           true
           definition
           of
           Baptism
           :
           some
           only
           put
           Gods
           part
           and
           the
           Ministers
           into
           the
           definition
           ,
           and
           not
           the
           receivers
           act
           of
           profession
           ,
           covenanting
           or
           self-resigning
           to
           Christ
           ;
           taking
           him
           to
           be
           no
           Agent
           in
           the
           Essentials
           of
           the
           Ordinance
           ,
           but
           a
           recipient
           ;
           and
           that
           the
           Acts
           on
           his
           part
           are
           only
           Integrals
           ,
           or
           Duties
           necessary
           to
           his
           participation
           of
           the
           benefits
           of
           the
           Covenant
           .
           If
           this
           definition
           hold
           (
           most
           common
           with
           our
           Divines
           )
           then
           the
           resolution
           is
           most
           easie
           .
           For
           the
           Minister
           performed
           all
           that
           was
           essentiall
           to
           Baptism
           :
           And
           therefore
           that
           which
           is
           undone
           ,
           is
           only
           the
           mans
           duty
           on
           his
           own
           or
           childs
           behalf
           :
           that
           which
           was
           well
           done
           (
           as
           to
           the
           act
           )
           is
           not
           to
           be
           done
           again
           ,
           that
           is
           ,
           the
           Ministerial
           Baptism
           (
           though
           sinfully
           misapplyed
           ;
           )
           but
           that
           which
           was
           undone
           ;
           that
           is
           ▪
           1.
           the
           persons
           duty
           ;
           2.
           and
           thereupon
           Gods
           Grant
           (
           actually
           )
           of
           the
           benefits
           .
           According
           to
           this
           definition
           of
           baptism
           ,
           if
           through
           error
           a
           Pagan
           be
           baptized
           in
           the
           true
           form
           ,
           it
           is
           not
           Null
           as
           to
           that
           form
           of
           the
           Ordinance
           ,
           nor
           to
           be
           done
           again
           when
           he
           is
           converted
           ;
           but
           only
           his
           own
           duty
           was
           Null
           ,
           and
           to
           be
           done
           again
           For
           example
           ;
           if
           one
           that
           cannot
           speak
           
           our
           Language
           should
           be
           thought
           to
           profess
           faith
           in
           Christ
           by
           signs
           ,
           and
           be
           baptized
           thereupon
           ,
           and
           it
           after
           appear
           that
           it
           was
           no
           such
           profession
           ,
           but
           contrary
           :
           so
           if
           we
           should
           mistake
           a
           Pagans
           child
           for
           a
           Christians
           .
           I
           pretend
           not
           to
           decide
           the
           Question
           ,
           Whether
           this
           be
           the
           rightest
           definition
           of
           Baptism
           ,
           or
           best
           Answer
           to
           the
           present
           Doubt
           ;
           but
           if
           this
           hold
           (
           as
           it
           is
           common
           )
           all
           is
           clear
           against
           the
           pretended
           Nullity
           or
           re-baptizing
           .
        
         
           2.
           
           If
           it
           hold
           not
           ,
           let
           the
           Objectors
           answer
           themselves
           ,
           who
           say
           that
           a
           Dogmatical
           faith
           gives
           right
           to
           Baptism
           :
           We
           have
           abundance
           of
           people
           that
           have
           not
           so
           much
           as
           a
           Dogmatical
           Faith
           ;
           that
           know
           not
           who
           Christ
           is
           ,
           nor
           what
           he
           hath
           done
           ;
           nor
           are
           they
           in
           most
           places
           (
           since
           the
           Directory
           was
           in
           use
           )
           called
           to
           profess
           their
           faith
           when
           they
           offer
           their
           children
           to
           Baptism
           ;
           Are
           the
           children
           of
           these
           persons
           to
           be
           re-baptized
           ?
           or
           themselves
           ,
           if
           it
           were
           their
           case
           ?
           or
           is
           the
           Administration
           of
           the
           Lords
           Supper
           to
           such
           a
           Nullity
           ,
           or
           only
           unprofitable
           ?
           I
           have
           had
           the
           aged
           here
           ,
           that
           have
           said
           ,
           Christ
           the
           Son
           of
           God
           was
           the
           Sun
           in
           the
           Firmament
           :
           yet
           they
           have
           had
           both
           Sacraments
           .
           Answer
           this
           for
           your selves
           .
        
         
           3.
           
           But
           suppose
           the
           persons
           covenanting
           be
           essential
           to
           Baptism
           ,
           let
           us
           so
           far
           advantage
           the
           Objectors
           as
           to
           deal
           with
           them
           on
           that
           ground
           .
        
         
           Answ.
           1.
           
           I
           distinguish
           between
           [
           the
           Nullity
           of
           the
           external
           part
           ,
           commonly
           called
           ,
           Baptism
           ,
           containing
           the
           Ministerial
           Administration
           ,
           and
           the
           persons
           Reception
           of
           the
           Water
           and
           Washing
           ,
           with
           his
           profession
           ,
           or
           external
           covenant
           to
           God
           ;
           ]
           And
           [
           the
           Nullity
           of
           Gods
           Engagement
           or
           Covenant
           to
           the
           sinner
           actually
           ;
           and
           so
           of
           the
           sinners
           Reception
           of
           the
           Benefits
           of
           Baptism
           ]
           Among
           which
           Benefits
           I
           distinguish
           ,
           [
           the
           special
           and
           spiritual
           ,
           as
           pardon
           ,
           Adoption
           ,
           &c.
           ]
           from
           the
           more
           common
           and
           external
           ,
           such
           as
           are
           [
           the
           external
           Priviledges
           of
           the
           Visible
           Church
           .
           ]
           Whereupon
           I
           answer
           first
           to
           the
           Matter
           in
           these
           following
           Propositions
           :
           and
           then
           to
           the
           Argument
           ,
           as
           in
           form
           .
        
         
           Pr●po
           .
           1.
           
           If
           any
           essential
           part
           of
           the
           exterior
           Ordinance
           be
           wanting
           ,
           then
           it
           is
           Null
           :
           As
           if
           the
           party
           he
           not
           (
           more
           or
           less
           )
           washed
           .
           If
           he
           be
           not
           baptized
           into
           the
           Name
           of
           the
           Father
           ,
           
           Son
           ,
           and
           Holy
           Ghost
           ,
           (
           at
           least
           implicitely
           ,
           if
           not
           by
           full
           Verbal
           expression
           )
           If
           the
           party
           use
           but
           the
           bare
           name
           of
           God
           ,
           while
           he
           professeth
           ,
           or
           openly
           discovereth
           that
           it
           is
           not
           indeed
           God
           the
           Father
           ,
           Son
           or
           Holy
           Ghost
           that
           he
           meaneth
           .
           If
           he
           openly
           put
           in
           any
           exception
           against
           any
           essential
           part
           of
           the
           Christian
           Faith
           or
           Covenant
           ;
           as
           to
           say
           ,
           I
           will
           only
           be
           pardoned
           by
           Christ
           ,
           but
           not
           sanctified
           ;
           then
           ,
           I
           conceive
           ,
           it
           is
           no
           Baptism
           .
           But
           if
           there
           be
           all
           the
           exterior
           Essentials
           ,
           there
           the
           exterior
           Baptism
           is
           not
           Null
           nor
           to
           be
           repeated
           .
           2.
           
           The
           foresaid
           exterior
           Baptism
           is
           effectual
           to
           the
           engaging
           or
           obliging
           of
           the
           person
           so
           baptized
           :
           And
           so
           his
           own
           part
           of
           the
           Covenant
           is
           not
           Null
           .
           A
           Dissembling
           promise
           bindeth
           the
           Promiser
           in
           Law
           :
           for
           his
           dissimulation
           cannot
           hinder
           his
           own
           Obligation
           ,
           though
           it
           may
           anothers
           .
           
             Nemini
             debetur
             commodum
             ex
             proprio
             delicto
          
           ;
           3.
           
           But
           if
           there
           be
           not
           sincerity
           in
           the
           Covenanter
           ,
           beyond
           all
           this
           ,
           his
           Baptism
           is
           not
           available
           to
           the
           pardon
           of
           his
           sin
           ,
           or
           to
           convey
           to
           him
           a
           R●ght
           from
           God
           in
           any
           of
           the
           Covenant
           benefits
           (
           directly
           as
           given
           to
           him
           )
           common
           or
           special
           .
           4.
           
           Nor
           should
           the
           Minister
           or
           People
           believe
           this
           man
           ,
           if
           by
           Notorious
           Ungodliness
           he
           give
           them
           reason
           to
           take
           his
           present
           Profession
           to
           be
           false
           ,
           and
           himself
           now
           to
           dissemble
           .
           5.
           
           But
           yet
           seeing
           a
           Natural
           Profession
           it
           is
           ,
           though
           false
           ;
           and
           the
           falshood
           is
           not
           declared
           by
           him
           at
           that
           time
           in
           the
           Ordinance
           ,
           but
           disclaimed
           ,
           but
           only
           is
           declared
           before
           he
           comes
           thither
           ,
           therefore
           it
           seems
           to
           me
           ,
           that
           there
           is
           the
           whole
           external
           Essence
           of
           Baptism
           ,
           and
           therefore
           it
           is
           not
           Null
           ,
           nor
           to
           be
           Repeated
           :
           But
           if
           that
           person
           do
           afterward
           come
           to
           the
           sense
           of
           his
           own
           Dissimulation
           ,
           and
           of
           the
           want
           of
           Truth
           in
           his
           Profession
           and
           Covenanting
           ,
           he
           is
           to
           do
           then
           that
           which
           he
           did
           omit
           before
           ,
           that
           is
           ,
           to
           Covenant
           Truly
           ;
           but
           not
           that
           which
           he
           did
           perform
           before
           ,
           that
           is
           ,
           to
           be
           externally
           Baptized
           .
           Such
           a
           person
           therefore
           should
           in
           the
           
             face
             of
             the
             Congregation
          
           ,
           when
           he
           comes
           to
           Repentance
           ,
           bewail
           (
           with
           the
           rest
           of
           the
           sins
           of
           his
           life
           )
           that
           falseness
           in
           the
           Baptismal
           Covenant
           ,
           and
           there
           unfeignedly
           renew
           it
           :
           To
           which
           end
           ,
           among
           others
           ,
           in
           the
           antient
           Churches
           ,
           it
           was
           usual
           in
           Confirmation
           to
           renew
           the
           Covenant
           more
           solemnly
           ,
           where
           any
           flaw
           was
           found
           in
           the
           Baptism
           ,
           which
           yet
           did
           not
           prove
           a
           Nullity
           .
           6.
           
           And
           for
           external
           Church
           Priviledges
           ,
           I
           conceive
           ,
           that
           as
           God
           doth
           not
           
           by
           Covenant
           give
           this
           person
           a
           right
           to
           them
           ,
           so
           it
           is
           the
           Ministers
           and
           Peoples
           Duty
           to
           deny
           them
           to
           the
           Parent
           himself
           ,
           while
           he
           continueth
           notoriously
           ungodly
           :
           and
           the
           Error
           of
           wrong
           baptizing
           him
           ,
           (
           or
           continuing
           him
           in
           the
           Church
           till
           now
           )
           will
           not
           oblige
           them
           to
           continue
           communion
           with
           him
           .
           But
           yet
           being
           admitted
           by
           Baptism
           ,
           he
           should
           be
           solemnly
           cast
           out
           .
           But
           if
           the
           Guides
           of
           the
           Church
           be
           faulty
           and
           will
           not
           cast
           him
           out
           ,
           then
           must
           the
           people
           distingu●sh
           between
           communion
           with
           him
           as
           a
           Christian
           in
           general
           ,
           and
           as
           a
           member
           of
           that
           particular
           Church
           ;
           as
           also
           between
           communion
           Moral
           ,
           and
           meerly
           Natural
           ;
           and
           so
           ,
           First
           ,
           they
           must
           avoid
           ●hristian
           communion
           with
           him
           in
           ordinary
           wayes
           wherein
           they
           are
           free
           ;
           as
           all
           private
           or
           voluntary
           open
           familiarity
           :
           Secondly
           ,
           But
           if
           he
           intrude
           (
           by
           the
           Pastors
           approbation
           )
           into
           Publike
           communion
           ,
           in
           Prayer
           ,
           Prayses
           ,
           or
           Sacrament
           ,
           they
           ought
           not
           to
           withdraw
           from
           the
           communion
           of
           the
           ●hurch
           ,
           because
           of
           his
           presence
           First
           ,
           because
           they
           have
           the
           Liberty
           of
           esteeming
           him
           as
           they
           please
           ;
           Secondly
           ,
           because
           it
           is
           not
           their
           fault
           ,
           but
           the
           Pastors
           .
           Thirdly
           ,
           and
           therefore
           it
           is
           but
           a
           Physical
           and
           not
           a
           Moral
           communion
           that
           they
           have
           with
           him
           .
           Fourthly
           ,
           because
           they
           are
           bound
           to
           hold
           communion
           with
           the
           Church
           in
           the
           use
           of
           Ordinances
           .
        
         
           And
           as
           for
           the
           Infant
           on
           that
           account
           baptized
           ,
           i●
           is
           so
           few
           acts
           of
           communion
           that
           an
           Infant
           is
           capable
           of
           ,
           that
           the
           question
           seems
           to
           be
           of
           no
           great
           moment
           ,
           how
           far
           we
           should
           have
           communion
           with
           them
           .
           But
           I
           conceive
           ,
           we
           should
           take
           them
           as
           baptized
           persons
           externally
           ,
           and
           so
           far
           members
           of
           the
           Church
           ,
           though
           wrongfully
           admitted
           .
        
         
           7.
           
           To
           which
           purpose
           ,
           it
           is
           not
           altogether
           inconsiderable
           ,
           that
           the
           Minister
           being
           by
           Office
           the
           Baptizer
           ,
           and
           so
           the
           Judge
           of
           his
           own
           Actions
           ,
           whom
           he
           ought
           to
           Baptize
           ,
           and
           whom
           not
           ;
           the
           action
           is
           not
           Null
           ,
           though
           he
           mistake
           in
           his
           Judgement
           ,
           and
           apply
           the
           Ordinance
           to
           one
           that
           he
           should
           have
           refused
           .
           For
           he
           doth
           but
           an
           act
           belonging
           to
           his
           Office
           ,
           though
           he
           do
           it
           amiss
           ,
           or
           on
           a
           wrong
           subject
           .
           As
           if
           a
           Judge
           do
           pass
           sentence
           mistakingly
           ,
           yet
           may
           it
           be
           valid
           ,
           as
           to
           some
           execution
           ;
           For
           though
           he
           have
           no
           power
           given
           him
           directly
           to
           pass
           a
           wrong
           Judgement
           ,
           yet
           in
           order
           to
           passing
           a
           right
           Judgement
           ,
           he
           hath
           power
           to
           follow
           his
           own
           discretion
           ,
           and
           to
           pass
           such
           a
           
           Judgement
           as
           shall
           (
           at
           least
           
             in
             tantum
          
           )
           stand
           ,
           though
           it
           prove
           wrong
           .
           I
           confess
           the
           Ministerial
           Power
           somewhat
           differeth
           from
           a
           strict
           Decisive
           Judicial
           power
           ;
           but
           yet
           there
           is
           so
           much
           resemblance
           as
           may
           serve
           to
           illustrate
           the
           matter
           in
           hand
           .
        
         
           Object
           .
           Then
           if
           a
           Minister
           Baptize
           a
           Heathen
           ,
           it
           is
           not
           Null
           ,
           because
           he
           is
           Judge
           whom
           to
           baptize
           .
        
         
           Answ.
           1.
           
           On
           the
           grounds
           we
           now
           go
           on
           ,
           it
           it
           a
           contradiction
           to
           baptize
           a
           Heathen
           ,
           that
           by
           a
           present
           profession
           is
           such
           .
           For
           Baptizing
           essentially
           containeth
           the
           persons
           external
           Covenant
           ,
           or
           Profession
           of
           Believing
           in
           ,
           and
           Dedication
           to
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           .
           If
           there
           be
           not
           by
           the
           person
           and
           Minister
           such
           a
           Dedication
           ,
           it
           is
           not
           Baptism
           :
           for
           if
           the
           bare
           external
           Washing
           were
           Baptism
           ,
           then
           we
           were
           every
           day
           baptized
           .
           Now
           he
           that
           is
           Baptized
           into
           the
           Name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           doth
           thereby
           renounce
           Heathenism
           so
           far
           :
           Though
           whether
           his
           Profession
           shall
           be
           credited
           ,
           dependeth
           on
           the
           probability
           of
           its
           verity
           or
           falsity
           .
           But
           on
           the
           first
           mentioned
           Definition
           of
           Baptism
           ,
           it
           will
           be
           granted
           you
           ,
           that
           Baptizing
           a
           Heathen
           is
           not
           a
           Nullity
           ,
           as
           to
           the
           outward
           Baptism
           ,
           though
           it
           be
           unprofitable
           and
           sinful
           .
           But
           to
           go
           on
           former
           grounds
           ,
           I
           further
           answer
           ,
           2.
           
           It
           is
           one
           thing
           for
           a
           Judge
           to
           mis-judge
           a
           Cause
           that
           belongeth
           to
           his
           Judgement
           ;
           and
           another
           to
           mis-judge
           a
           cause
           that
           is
           wholly
           exempted
           from
           his
           Judgement
           ,
           and
           belongeth
           not
           to
           him
           .
           In
           the
           former
           ,
           his
           Judgement
           may
           stand
           ,
           in
           divers
           cases
           ,
           because
           he
           was
           made
           Judge
           .
           In
           the
           later
           it
           is
           wholly
           Null
           ,
           for
           he
           is
           but
           a
           Private
           man
           ,
           and
           hath
           nothing
           to
           do
           in
           the
           business
           :
           and
           therefore
           whether
           he
           judge
           right
           or
           wrong
           ,
           it
           is
           Null
           ;
           As
           if
           a
           Judge
           go
           to
           another
           Bench
           ,
           or
           into
           another
           Circuit
           ,
           which
           is
           out
           of
           his
           Commission
           :
           So
           here
           ,
           where
           a
           man
           layeth
           claim
           to
           Baptism
           ,
           and
           professeth
           himself
           a
           Christian
           the
           Minister
           is
           to
           judge
           whether
           he
           do
           it
           truly
           ,
           or
           falsly
           ;
           and
           therefore
           though
           he
           mistake
           ,
           the
           Baptism
           is
           not
           Null
           ;
           For
           though
           the
           man
           be
           
             notoriously
             ungodly
          
           yet
           it
           is
           supposed
           that
           the
           Notoriousness
           is
           not
           absolutely
           unquestionable
           ,
           and
           that
           the
           person
           doth
           not
           profess
           it
           when
           he
           comes
           to
           Baptism
           ,
           but
           deny
           it
           ,
           by
           professing
           Faith
           and
           Repentance
           ;
           and
           so
           though
           the
           Church
           have
           sufficient
           ground
           to
           discredit
           that
           profession
           ,
           by
           reason
           of
           h●s
           contradicting
           Life
           ,
           yet
           a
           Controversie
           
           it
           is
           ,
           while
           the
           person
           claims
           a
           Right
           in
           Baptism
           for
           his
           child
           ;
           and
           being
           a
           Controversie
           ,
           the
           Pastor
           is
           judge
           .
           But
           if
           he
           baptize
           a
           Heathen
           that
           makes
           No
           Profession
           of
           Christianity
           ,
           true
           or
           false
           ,
           then
           he
           medleth
           in
           a
           matter
           exempted
           from
           his
           Power
           ,
           and
           out
           of
           his
           Commission
           ,
           and
           contrary
           to
           it
           ,
           and
           that
           which
           can
           be
           no
           Controversie
           fit
           for
           his
           determination
           :
           and
           therefore
           it
           is
           Null
           ,
           and
           indeed
           no
           Baptism
           .
        
         
           Object
           .
           If
           the
           Pastor
           be
           thus
           Judge
           ,
           how
           can
           you
           say
           as
           before
           ,
           That
           the
           Notoriously
           Ungodly
           are
           
             ipso
             Jure
          
           Excommunicated
           ?
        
         
           Answ.
           1.
           
           Ministers
           are
           limited
           in
           their
           judgement
           by
           the
           Law
           of
           God
           ,
           which
           telleth
           how
           far
           they
           may
           or
           may
           not
           Judge
           ,
           and
           how
           far
           it
           shall
           or
           shall
           not
           be
           effectual
           .
           The
           people
           are
           not
           absolutely
           tied
           to
           follow
           their
           judgement
           when
           they
           err
           .
           2.
           
           God
           hath
           directed
           his
           Precepts
           for
           the
           avoiding
           of
           notorious
           ungodly
           ones
           to
           every
           Christian
           directly
           ;
           and
           not
           only
           to
           the
           Pastors
           directly
           ,
           and
           to
           the
           people
           only
           from
           them
           ;
           so
           that
           if
           a
           Pastor
           command
           us
           to
           have
           communion
           and
           familiarity
           with
           such
           ,
           we
           are
           yet
           to
           avoid
           them
           (
           as
           far
           as
           was
           before
           expressed
           )
           for
           all
           that
           ,
           because
           Gods
           command
           is
           contrary
           to
           the
           Pastors
           .
           And
           the
           Law
           openly
           declareth
           that
           such
           are
           not
           true
           Christians
           (
           or
           Believers
           ;
           )
           and
           therefore
           a
           Pastors
           sentence
           cannot
           make
           them
           such
           :
           His
           erring
           judgement
           may
           do
           more
           to
           bring
           a
           man
           into
           the
           Church
           than
           to
           keep
           him
           in
           ;
           and
           in
           keeping
           him
           in
           as
           to
           possession
           ,
           it
           may
           do
           more
           to
           the
           conveyance
           of
           those
           Priviledges
           which
           are
           to
           come
           meerly
           from
           his
           own
           hands
           and
           administration
           ,
           than
           those
           wherein
           the
           people
           are
           to
           be
           instruments
           :
           Because
           he
           is
           more
           the
           Determiner
           of
           his
           own
           Actions
           ,
           such
           as
           are
           baptizing
           ,
           administring
           the
           Lords
           Supper
           ,
           &c.
           than
           of
           theirs
           :
           For
           his
           own
           Erring
           Judgement
           may
           
             ligare
             ,
             etsi
             non
             obligare
          
           ,
           entangle
           him
           in
           a
           kind
           of
           necessity
           of
           sinning
           ,
           till
           that
           Judgement
           be
           changed
           ;
           but
           it
           cannot
           tye
           them
           ,
           nor
           so
           necessitate
           them
           to
           sin
           ,
           though
           it
           may
           bring
           them
           under
           some
           inconveniences
           ;
           and
           for
           Order
           and
           the
           Peace
           of
           the
           Church
           ,
           they
           must
           quietly
           ,
           peaceably
           ,
           and
           submissively
           dissent
           .
           By
           the
           Law
           of
           the
           Land
           ,
           the
           Kings
           Judges
           in
           his
           Courts
           and
           Assizes
           ;
           were
           the
           lawfull
           Judges
           of
           a
           Traitor
           that
           was
           brought
           before
           them
           ;
           and
           yet
           in
           some
           notorious
           Cases
           I
           
           suppose
           he
           is
           condemned
           
             ipso
             Jure
          
           ,
           and
           any
           man
           that
           can
           come
           at
           him
           might
           lawfully
           stab
           him
           without
           Judgement
           ,
           yea
           is
           bound
           to
           do
           it
           :
           as
           if
           they
           had
           stood
           by
           and
           seen
           the
           Kings
           Person
           assaulted
           ,
           as
           the
           Lord
           Major
           of
           London
           did
           by
           
             Wat
             Tyler
          
           :
           Or
           if
           it
           were
           not
           in
           defence
           ,
           but
           in
           avenging
           of
           the
           Treason
           ,
           if
           hainous
           ;
           and
           in
           several
           Cases
           they
           might
           kill
           them
           in
           a
           forcible
           apprehension
           if
           they
           resist
           ,
           as
           they
           did
           by
           the
           Powder-Traitors
           here
           neer
           us
           at
           Holbetch
           House
           .
           But
           what
           need
           I
           mention
           these
           things
           ,
           when
           it
           is
           so
           commonly
           known
           that
           in
           several
           Cases
           the
           Law
           enableth
           us
           for
           to
           Execute
           without
           Judgement
           ,
           and
           yet
           this
           is
           no
           denial
           of
           the
           Authority
           of
           a
           Judge
           .
           So
           much
           to
           the
           matter
           of
           this
           Argument
           .
        
         
           And
           now
           in
           Sum
           to
           the
           Argument
           as
           in
           Form
           ,
           1.
           
           I
           deny
           the
           first
           Consequence
           ,
           if
           it
           speak
           of
           the
           Nullity
           of
           the
           External
           Baptism
           ,
           and
           not
           only
           of
           the
           Effect
           ,
           and
           of
           Gods
           Engagement
           to
           them
           .
        
         
           2.
           
           And
           consequently
           I
           deny
           the
           two
           later
           Consequences
           .
        
         
           3.
           
           Yea
           if
           our
           Parents
           Infant-Baptism
           were
           null
           ,
           it
           followeth
           not
           that
           so
           is
           their
           childrens
           ,
           which
           they
           had
           on
           their
           account
           .
           For
           our
           Parents
           might
           get
           a
           Personal
           Right
           in
           Christ
           and
           the
           Covenant
           after
           their
           Baptism
           ,
           before
           they
           presented
           us
           in
           Baptism
           ,
           though
           themselves
           had
           not
           been
           Baptized
           .
           4.
           
           And
           I
           believe
           it
           will
           be
           no
           easie
           matter
           to
           prove
           that
           our
           Parents
           (
           any
           ,
           or
           many
           at
           least
           )
           were
           notoriously
           ungodly
           at
           our
           birth
           .
           5.
           
           Lastly
           ,
           if
           all
           this
           satisfie
           not
           ,
           but
           any
           man
           will
           yet
           needs
           believe
           ,
           that
           it
           is
           an
           unavoidable
           consequence
           of
           our
           Doctrine
           ,
           that
           [
           The
           Baptism
           of
           the
           Infants
           of
           Notoriously
           Ungodly
           Parents
           is
           null
           ]
           though
           I
           am
           not
           of
           h●s
           minde
           ,
           yet
           I
           think
           it
           is
           a
           less
           dangerous
           opinion
           ,
           and
           less
           improbable
           then
           theirs
           whom
           we
           now
           oppose
           .
           I
           know
           no
           such
           great
           ill
           effects
           it
           would
           have
           ,
           if
           a
           man
           that
           mistakingly
           did
           suppose
           his
           Baptism
           Null
           ,
           to
           satisfie
           his
           Conscience
           were
           baptized
           again
           ,
           without
           denying
           the
           baptism
           of
           Infants
           ,
           or
           any
           unpeaceable
           disturbing
           of
           the
           Church
           in
           the
           management
           thereof
           .
           I
           confess
           I
           never
           had
           any
           Damning
           or
           Excommunicating
           thoughts
           in
           my
           mind
           against
           
             Cyprian
             ,
             Firmilian
          
           ,
           and
           the
           rest
           of
           the
           African
           Bishops
           and
           Churches
           ,
           who
           rebaptized
           those
           that
           were
           baptized
           by
           Hereticks
           ,
           and
           in
           Council
           determined
           it
           necessary
           ,
           and
           were
           so
           zealous
           for
           it
           .
           And
           ,
           though
           
           while
           I
           captivated
           my
           judgement
           to
           a
           Party
           and
           to
           admired
           Persons
           ,
           I
           embraced
           the
           new
           Exposition
           of
           Acts
           19.
           which
           Beza
           thankfully
           professeth
           to
           have
           received
           from
           Marúixius
           ,
           who
           as
           some
           say
           was
           the
           first
           Inventer
           of
           it
           ;
           yet
           I
           must
           confess
           ,
           that
           both
           before
           I
           knew
           what
           other
           men
           held
           ,
           and
           since
           I
           better
           know
           who
           expound
           it
           otherwise
           ,
           and
           on
           what
           grounds
           ,
           I
           can
           no
           longer
           think
           that
           is
           the
           meaning
           of
           the
           Text
           ,
           especially
           when
           I
           impartially
           peruse
           the
           words
           themselves
           .
           Calvin
           did
           not
           think
           that
           the
           5th
           vers●
           was
           Paul's
           words
           of
           John's
           Hearers
           ,
           but
           Luke's
           words
           of
           Paul's
           Hearers
           :
           and
           had
           no
           way
           to
           avoid
           the
           Exposition
           which
           admitted
           their
           rebaptizing
           ,
           but
           by
           supposing
           that
           Paul
           did
           not
           Baptize
           them
           again
           with
           Water
           ,
           but
           with
           the
           Holy
           Ghost
           only
           .
           (
           and
           that
           of
           that
           ,
           the
           fifth
           verse
           is
           meant
           .
           )
           I
           never
           read
           that
           
             John
             Baptist
          
           did
           Baptize
           in
           the
           name
           of
           the
           Lord
           Jesus
           expresly
           and
           denominatively
           ,
           but
           only
           as
           Paul
           here
           speaks
           ,
           that
           they
           should
           believe
           on
           him
           that
           should
           come
           after
           ,
           whom
           Paul
           here
           Expositorily
           denominateth
           the
           Lord
           Jesus
           .
           And
           the
           words
           [
           
             When
             they
             heard
             this
          
           ]
           seem
           to
           me
           plainly
           to
           refer
           to
           Paul's
           saying
           ,
           as
           the
           thing
           which
           they
           heard
           .
           Also
           the
           Connexion
           of
           the
           fifth
           verse
           to
           the
           sixth
           shews
           it
           :
           For
           else
           there
           is
           no
           reason
           given
           of
           Pauls
           proceeding
           to
           that
           Imposition
           of
           Hands
           ,
           nor
           any
           satisfaction
           to
           the
           doubt
           at
           which
           he
           stuck
           ,
           or
           which
           he
           propounded
           .
           And
           I
           confess
           ,
           if
           I
           must
           be
           swayed
           by
           men
           ,
           I
           had
           rather
           think
           well
           of
           the
           judgment
           of
           the
           Fathers
           ,
           and
           Church
           of
           all
           Ages
           ,
           who
           ,
           for
           ought
           I
           find
           ,
           do
           all
           (
           that
           have
           wrote
           of
           it
           )
           with
           one
           consent
           place
           a
           greater
           difference
           then
           we
           do
           between
           John's
           Baptism
           and
           Christs
           ,
           and
           did
           expound
           this
           Text
           so
           as
           to
           assert
           that
           these
           12
           Disciples
           were
           baptized
           again
           by
           Paul
           ,
           or
           on
           his
           Preaching
           .
           And
           for
           that
           great
           and
           unanswerable
           Argument
           wherewith
           Beza
           and
           others
           do
           seek
           to
           maintain
           the
           necessity
           of
           their
           sense
           ,
           I
           confess
           it
           rather
           perswades
           me
           to
           the
           contrary
           :
           For
           whereas
           they
           imagine
           it
           intolerable
           for
           us
           to
           conclude
           or
           think
           that
           Christ
           was
           not
           Baptized
           with
           Christian
           Baptism
           ,
           which
           himself
           did
           institute
           or
           command
           ,
           I
           must
           needs
           say
           ,
           I
           think
           it
           much
           more
           probable
           that
           he
           was
           not
           ,
           seeing
           the
           Christ
           an
           Baptism
           is
           Essentially
           a
           Covenanting
           and
           Sealing
           of
           our
           Covenant
           with
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           as
           our
           Creator
           ,
           Redeemer
           ,
           and
           Sanctifier
           ,
           and
           appointed
           to
           be
           
           Gods
           Seal
           of
           his
           washing
           away
           our
           sins
           by
           Christs
           blood
           ;
           all
           which
           I
           know
           Christ
           was
           not
           capable
           of
           ;
           And
           I
           suppose
           it
           more
           credible
           that
           Christ
           himself
           should
           be
           the
           Instituter
           of
           such
           an
           Evangelical
           Ordinance
           than
           John
           ;
           and
           that
           he
           came
           to
           fulfill
           all
           Legal
           Righteousness
           ,
           rather
           than
           that
           Evangelical
           Righteousness
           which
           consisteth
           in
           obeying
           himself
           ,
           by
           doing
           those
           things
           which
           he
           hath
           appointed
           to
           redeemed
           sinners
           as
           such
           for
           their
           recovery
           .
           But
           of
           this
           let
           every
           man
           judge
           as
           he
           is
           illuminated
           .
           If
           I
           err
           ,
           my
           danger
           and
           deserved
           reproach
           ,
           I
           think
           ,
           is
           no
           greater
           than
           the
           Ancient
           Fathers
           and
           the
           Church
           for
           so
           many
           hundred
           years
           that
           were
           of
           the
           same
           mind
           :
           Even
           they
           that
           were
           nearer
           to
           that
           Age
           when
           these
           matters
           of
           Fact
           were
           done
           .
        
         
           But
           for
           our
           case
           ,
           its
           apparent
           there
           's
           no
           need
           of
           Re-baptizing
           ;
           for
           there
           is
           no
           Nullity
           .
        
         
           I
           have
           done
           with
           the
           Argument
           ,
           but
           yet
           there
           is
           one
           Question
           more
           that
           may
           not
           be
           passed
           over
           ,
           though
           but
           on
           the
           by
           ;
           and
           that
           is
           ,
           Whether
           the
           Baptism
           of
           all
           those
           persons
           be
           not
           Null
           ,
           and
           they
           to
           be
           Re-baptized
           ,
           who
           were
           baptized
           by
           such
           as
           were
           Notoriously
           or
           Secretly
           unordained
           men
           ,
           and
           no
           true
           Ministers
           ?
           To
           which
           I
           only
           say
           in
           brief
           ,
           No
           :
           1.
           
           If
           they
           were
           not
           known
           to
           be
           no
           Ministers
           ,
           it
           was
           no
           fault
           of
           ours
           :
           we
           waited
           in
           Gods
           appointed
           way
           for
           his
           Ordinances
           ;
           and
           therefore
           though
           they
           were
           sins
           to
           them
           ,
           they
           are
           valid
           blessings
           to
           us
           ,
           that
           were
           not
           guilty
           .
           2.
           
           If
           they
           were
           Notoriously
           no
           Ministers
           ,
           though
           it
           might
           be
           our
           Parents
           sin
           that
           we
           were
           presented
           to
           such
           for
           Baptism
           ,
           yet
           it
           is
           not
           Null
           :
           For
           in
           these
           Relations
           these
           Instruments
           are
           not
           Essential
           to
           the
           Relation
           ,
           nor
           to
           the
           Ordinance
           at
           all
           ;
           Though
           I
           would
           be
           loth
           ,
           as
           the
           Fathers
           and
           Papists
           did
           ,
           to
           allow
           a
           Lay
           person
           (
           yea
           a
           woman
           saith
           Tertullian
           )
           to
           baptize
           in
           case
           of
           Necessity
           :
           yet
           should
           I
           not
           be
           very
           hasty
           to
           Re-baptize
           such
           ,
           supposinig
           that
           they
           had
           all
           the
           substance
           of
           the
           Ordinance
           ,
           as
           being
           baptized
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           .
        
         
           Argu.
           10.
           
           Whoever
           ought
           in
           Duty
           to
           dedicate
           his
           Child
           to
           God
           ,
           in
           the
           holy
           Covenant
           ,
           ought
           also
           to
           Baptize
           him
           .
           But
           all
           notorious
           ungodly
           men
           ought
           so
           to
           dedicate
           their
           children
           to
           God
           Ergo
           ,
           &c.
           
        
         
         
           Answ.
           I
           grant
           the
           Conclusion
           :
           It
           is
           every
           mans
           duty
           on
           earth
           that
           hears
           the
           Gospel
           ,
           to
           be
           baptized
           ,
           and
           give
           up
           his
           children
           (
           if
           he
           have
           any
           )
           to
           Christ
           in
           Baptism
           :
           that
           is
           to
           believe
           and
           consent
           to
           the
           Covenant
           of
           Grace
           ,
           and
           so
           to
           be
           baptized
           .
           But
           it
           followeth
           not
           that
           it
           is
           their
           Duty
           to
           be
           Externally
           Baptized
           without
           Faith
           and
           such
           Consent
           .
        
         
           2.
           
           Note
           also
           that
           this
           Argument
           as
           well
           proves
           that
           all
           the
           Children
           of
           persecuting
           Heathens
           should
           be
           baptized
           ,
           as
           ungodly
           pretended
           Christians
           :
           For
           it
           is
           their
           Duty
           too
           .
        
         
           Object
           .
           But
           when
           they
           present
           their
           Children
           ,
           they
           do
           their
           Duty
           ,
           though
           but
           part
           of
           their
           Duty
           ;
           and
           we
           ought
           not
           to
           refuse
           any
           part
           of
           a
           mans
           Duty
           .
        
         
           Answ.
           1.
           
           It
           is
           not
           a
           duty
           ,
           but
           a
           sin
           to
           do
           the
           External
           later
           part
           without
           the
           former
           Internal
           part
           .
           It
           is
           a
           duty
           to
           intend
           to
           relieve
           the
           poor
           ,
           and
           perhaps
           to
           express
           it
           by
           promise
           ,
           but
           to
           promise
           without
           any
           intent
           to
           perform
           it
           ,
           is
           to
           lye
           ,
           and
           so
           to
           sin
           .
           The
           tongue
           must
           not
           go
           before
           and
           without
           the
           heart
           ,
           because
           the
           action
           of
           both
           is
           a
           duty
           .
           It
           were
           better
           say
           nothing
           at
           all
           .
           2.
           
           The
           Sacrament
           of
           Baptism
           is
           not
           appointed
           to
           be
           affixed
           to
           every
           kind
           of
           duty
           ,
           but
           to
           our
           dedication
           to
           God
           ,
           and
           Gods
           acceptance
           of
           us
           .
        
         
           Object
           .
           If
           their
           Profession
           may
           engage
           them
           ,
           then
           may
           we
           seal
           it
           by
           baptism
           ;
           but
           it
           may
           engage
           them
           .
           Ergo.
           &c.
           
        
         
           Answ.
           I
           deny
           the
           Consequence
           .
           A
           false
           dissembling
           may
           oblige
           the
           Promiser
           :
           but
           Baptism
           was
           not
           appointed
           to
           seal
           every
           notorious
           false
           promise
           .
           It
           is
           also
           Gods
           Seal
           as
           well
           as
           mans
           :
           Circumcision
           is
           his
           sign
           ,
           and
           called
           his
           Covenant
           ,
           Gen.
           17.
           
           And
           Abraham
           received
           it
           as
           a
           seal
           ,
           Rom.
           4.
           
           And
           it
           signifieth
           Gods
           action
           of
           washing
           the
           soul
           by
           the
           blood
           of
           Christ.
           Therefore
           where
           we
           are
           sure
           God
           disclaimeth
           it
           ,
           and
           withdraweth
           his
           Action
           ,
           there
           may
           we
           not
           apply
           the
           Mutual
           Seal
           and
           Sign
           .
        
         
           Object
           .
           We
           see
           in
           
             New
             England
          
           the
           sad
           effects
           of
           denying
           baptism
           to
           the
           children
           of
           the
           unregenerate
           ,
           now
           they
           are
           all
           come
           to
           be
           obstinate
           Infidels
           .
        
         
           Answ.
           Th●s
           is
           more
           than
           I
           have
           heard
           any
           good
           testimony
           of
           ,
           
           and
           therefore
           am
           not
           bound
           to
           believe
           it
           ,
           Secondly
           ,
           They
           in
           
             N.
             England
          
           ,
           as
           we
           hear
           do
           refuse
           to
           baptize
           all
           that
           are
           not
           children
           of
           the
           members
           of
           their
           own
           Churches
           ;
           but
           so
           do
           not
           we
           :
           they
           baptize
           not
           the
           members
           of
           the
           Universal
           Church
           ,
           unless
           they
           be
           in
           a
           particular
           Church
           ;
           but
           we
           do
           otherwise
           .
           And
           it
           s
           reported
           that
           they
           requ●red
           positive
           proof
           of
           Conversion
           ,
           beyond
           a
           profession
           of
           faith
           and
           Repentance
           ;
           but
           so
           do
           not
           we
           .
           Thirdly
           ,
           Mens
           obstinacy
           in
           sin
           ,
           and
           proceeding
           worse
           ,
           will
           not
           warrant
           us
           to
           take
           an
           unlawful
           course
           in
           pretence
           to
           do
           them
           good
           .
           Fourthly
           ,
           Do
           you
           give
           us
           any
           reason
           to
           believe
           that
           a
           notorious
           ungodly
           person
           in
           your
           Church
           is
           in
           any
           better
           a
           state
           than
           an
           Infidel
           ?
           Nay
           ,
           that
           they
           are
           not
           in
           a
           state
           much
           worse
           ?
           It
           is
           they
           therefore
           that
           should
           chiefly
           move
           you
           to
           compassion
           .
           Can
           you
           so
           lament
           the
           estate
           of
           the
           less
           miserable
           ,
           and
           not
           of
           the
           more
           miserable
           ?
        
         
           Object
           .
           But
           it
           is
           good
           that
           at
           least
           in
           words
           they
           confess
           Christ.
           
        
         
           Answ.
           Either
           you
           speak
           of
           a
           Good
           of
           Duty
           ,
           or
           a
           Good
           of
           Means
           :
           For
           the
           first
           ,
           it
           is
           a
           Duty
           ,
           and
           so
           good
           to
           confess
           Christ
           with
           heart
           and
           tongue
           ;
           but
           if
           with
           the
           tongue
           alone
           ,
           it
           is
           a
           sin
           ,
           and
           no
           duty
           ;
           Indeed
           the
           tongue
           conjunct
           with
           the
           heart
           doth
           part
           of
           the
           duty
           ;
           but
           separated
           ,
           it
           loseth
           the
           Goodness
           .
           And
           as
           a
           means
           ,
           First
           ,
           to
           their
           own
           salvation
           ,
           it
           is
           not
           good
           ,
           but
           rather
           condemneth
           them
           .
           Secondly
           ,
           As
           to
           Gods
           honor
           ,
           if
           he
           make
           it
           a
           means
           in
           providence
           thereto
           ,
           that
           's
           no
           thanks
           to
           them
           .
        
         
           And
           if
           you
           did
           not
           now
           speak
           of
           the
           Notoriously
           Ungodly
           ,
           but
           should
           suppose
           men
           to
           be
           near
           to
           the
           Kingdom
           of
           God
           ,
           it
           doth
           not
           follow
           that
           therefore
           they
           must
           be
           baptized
           ,
           because
           they
           have
           some
           good
           in
           them
           ,
           (
           for
           some
           good
           must
           go
           before
           the
           nearest
           aptitude
           )
           nor
           yet
           that
           this
           good
           is
           the
           effect
           of
           Baptism
           in
           the
           unlawfully
           baptized
           ;
           or
           if
           it
           were
           occasioned
           by
           Baptism
           ,
           it
           followeth
           not
           that
           therefore
           unmeet
           persons
           should
           in
           hope
           of
           it
           be
           baptized
           .
           Use
           Gods
           means
           to
           his
           appointed
           Ends
           ,
           and
           do
           not
           frame
           a
           course
           of
           means
           of
           your
           own
           heads
           for
           Gods
           ends
           .
           For
           it
           is
           the
           means
           of
           his
           appointment
           and
           blessing
           that
           must
           succeed
           .
        
         
           Though
           I
           have
           done
           with
           the
           Ques●ion
           it self
           ,
           yet
           I
           suppose
           
           it
           is
           not
           the
           least
           matter
           ;
           in
           reference
           to
           our
           practice
           ,
           that
           is
           yet
           behind
           ,
           though
           I
           shall
           dispatch
           it
           in
           brief
           .
        
         
           What
           the
           better
           are
           we
           to
           know
           that
           we
           may
           not
           baptize
           the
           children
           of
           the
           Notoriously
           ungodly
           ,
           till
           we
           know
           who
           these
           are
           ;
           Let
           us
           therefore
           answer
           this
           Question
           ,
           
             Whom
             must
             we
             take
             for
             Notoriously
             ungodly
             ?
          
        
         
           As
           in
           all
           that
           is
           gone
           before
           ,
           I
           doubt
           not
           but
           I
           shall
           be
           thought
           too
           rigid
           ;
           so
           in
           this
           which
           followeth
           I
           as
           little
           question
           ,
           but
           I
           shall
           be
           censured
           as
           too
           loose
           in
           my
           Doctrine
           ,
           and
           charitable
           beyond
           the
           warrant
           of
           reason
           .
           But
           Truth
           is
           Truth
           ,
           which
           I
           will
           search
           after
           as
           well
           as
           I
           can
           .
        
         
           And
           first
           on
           the
           Negative
           ,
           I
           lay
           down
           these
           Propositions
           .
        
         
           Proposition
           .
           1.
           
           In
           General
           ,
           We
           are
           not
           Certain
           of
           every
           mans
           ungodliness
           ,
           whom
           we
           probably
           ,
           strongly
           ,
           and
           groundedly
           suspect
           to
           be
           ungodly
           .
           We
           may
           have
           more
           reason
           of
           fear
           than
           of
           hope
           concerning
           them
           ,
           and
           yet
           not
           be
           able
           to
           conclude
           that
           they
           are
           certainly
           ungodly
           .
           Secondly
           ,
           In
           General
           ,
           It
           is
           not
           easie
           judging
           of
           the
           certainty
           of
           mens
           ungodliness
           at
           a
           distance
           ,
           nor
           by
           some
           actual
           gross
           sins
           ,
           till
           we
           have
           spoke
           to
           them
           ,
           and
           admonished
           them
           ,
           and
           discern
           what
           degree
           of
           obstinacy
           ,
           and
           impentency
           ,
           and
           wilfulness
           they
           are
           guilty
           of
           ,
           or
           till
           we
           understand
           this
           certainly
           by
           those
           that
           have
           admonished
           them
           ,
           and
           heard
           their
           Answers
           .
           Thirdly
           ,
           It
           is
           hard
           judging
           of
           the
           certainty
           of
           a
           mans
           ungodliness
           by
           one
           ,
           or
           two
           ,
           or
           a
           few
           Actions
           ,
           without
           knowing
           the
           course
           and
           scope
           of
           a
           mans
           life
           .
           Fourthly
           ,
           I
           think
           it
           is
           few
           among
           a
           thousand
           of
           the
           common
           people
           that
           we
           can
           say
           are
           certainly
           ungodly
           ,
           though
           we
           have
           reason
           to
           think
           that
           the
           most
           by
           far
           are
           so
           .
           More
           particularly
           Fifthly
           ,
           A
           man
           must
           be
           guilty
           of
           more
           sin
           than
           Noah
           was
           ,
           than
           Peter
           was
           in
           denying
           and
           forswearing
           Christ
           ,
           that
           is
           notoriously
           ungodly
           :
           Yea
           than
           Lot
           was
           ,
           who
           was
           drunk
           two
           nights
           together
           ,
           and
           committed
           Incest
           with
           his
           own
           Daughters
           twice
           ,
           &
           that
           after
           the
           miraculous
           destruction
           of
           Sodom
           ,
           of
           his
           own
           Wife
           &
           his
           own
           miraculous
           deliverance
           .
        
         
           The
           Opinion
           of
           most
           of
           our
           Divines
           ,
           is
           ,
           that
           a
           man
           that
           is
           Notoriously
           Ungodly
           (
           in
           the
           sense
           in
           hand
           )
           or
           unsanctified
           ,
           must
           be
           a
           greater
           sinner
           than
           Solomon
           was
           ,
           1
           King.
           11.
           
           
             He
             loved
             
             many
             strange
             women
             of
             the
             Nations
             which
             God
             forbad
             the
             Israelites
             to
             joyn
             with
          
           (
           such
           as
           Ez●a
           caused
           them
           to
           put
           away
           after
           Marriage
           :
           )
           
             He
             kept
             three
             hundred
             Concubines
             ,
             besi●es
             seven
             hundred
             Wives
             :
             When
             he
             was
             old
             his
             Wives
             turned
             away
             his
             heart
             after
             other
             gods
             ,
             and
             his
             heart
             was
             not
             perfect
             with
             the
             Lord
             ,
             as
          
           Davids
           
             was
             .
             He
             went
             after
          
           Ashtoreth
           
             the
             goddess
             of
             the
             Sidonians
             ,
             and
             after
          
           Milcom
           
             the
             abomination
             of
             the
             Amonites
             ;
             and
             he
             did
             evil
             in
             the
             sight
             of
             the
             Lord.
             He
             built
             an
             high
             place
             for
          
           Chemosh
           
             the
             abomination
             of
          
           Moab
           
             in
             the
             hill
             that
             is
             before
             Jerusalem
             ,
             and
             for
          
           Molech
           
             the
             abomination
             of
             the
             children
             of
             Ammon
             .
             And
             likewise
             did
             he
             for
             all
             his
             strange
             Wives
             ,
             which
             burnt
             Incense
             ,
             and
             sacrificed
             to
             their
             gods
             .
             And
             the
             Lord
             was
             a●gry
             with
             him
             ,
             because
             his
             heart
             was
             turned
             from
             the
             Lord
             God
             of
             Israel
             ,
             which
             appeared
             to
             him
             twice
             ,
             and
             had
             commanded
             him
             that
             he
             should
             not
             go
             after
             other
             gods
             ,
             but
             he
             kept
             not
             that
             which
             the
             Lord
             commanded
             :
             he
             kept
             not
             the
             Covenant
             nor
             Statutes
             of
             the
             Lord.
             
          
        
         
           Perhaps
           you
           will
           Object
           ,
           If
           this
           be
           not
           Notorious
           ungodliness
           ,
           what
           is
           ?
           The
           sin
           was
           more
           hainous
           than
           Drunkenness
           ,
           Fornication
           ,
           yea
           or
           Murder
           it self
           ;
           to
           be
           an
           Idolater
           ,
           and
           to
           set
           it
           up
           to
           defile
           the
           Land
           :
           and
           it
           was
           a
           sin
           lived
           in
           who
           knows
           how
           long
           ?
           besides
           his
           fleshly
           life
           ,
           in
           having
           three
           hundred
           Concubines
           and
           seven
           hundred
           wives
           :
           If
           all
           this
           may
           stand
           with
           Godliness
           ,
           then
           we
           cannot
           know
           any
           man
           to
           be
           ungodly
           ,
           &
           then
           you
           will
           harden
           all
           the
           wicked
           in
           their
           presumption
           .
           Answ.
           1.
           
           If
           I
           should
           but
           look
           on
           it
           as
           a
           thing
           uncertain
           whether
           Solomon
           had
           true
           grace
           at
           that
           time
           ,
           or
           whether
           any
           intercision
           were
           made
           in
           his
           Justification
           and
           true
           Sanctification
           ,
           I
           should
           incur
           the
           heavy
           censure
           of
           many
           Divines
           .
           If
           I
           question
           not
           the
           certainty
           of
           his
           grace
           and
           perseverance
           ,
           then
           I
           am
           supposed
           to
           make
           every
           common
           scandalous
           sinner
           to
           be
           fit
           for
           the
           reputation
           of
           a
           Saint
           ,
           and
           to
           contradict
           the
           Apostle
           ,
           who
           saith
           ,
           
             If
             ye
             live
             after
             the
             flesh
             ye
             shall
             die
          
           ;
           and
           
             neither
             Whoremonger
             ,
             nor
             Idolater
             shall
             inherit
             the
             Kingdom
             of
             God.
          
           What
           is
           to
           be
           done
           in
           this
           strait
           ?
           I
           will
           tell
           you
           plainly
           what
           I
           think
           safest
           ,
           and
           let
           men
           think
           what
           they
           please
           .
           1.
           
           It
           is
           not
           improbable
           that
           Solomon
           committed
           much
           of
           this
           sin
           meerly
           under
           temptation
           to
           please
           his
           Wives
           .
           2.
           
           And
           that
           more
           of
           it
           lay
           in
           tolerating
           their
           Idolatry
           ,
           than
           in
           his
           own
           committing
           it
           .
           3.
           
           And
           that
           he
           did
           in
           other
           things
           continue
           his
           worship
           of
           the
           
           true
           God.
           4.
           
           And
           that
           he
           repented
           and
           wrote
           the
           Book
           Ecclesiastes
           on
           his
           Repentance
           ,
           though
           the
           Historie
           make
           no
           mention
           of
           it
           .
           5.
           
           Yet
           because
           the
           Holy
           Ghost
           doth
           so
           expresly
           charge
           him
           with
           having
           
             his
             own
             heart
             turned
             after
             other
             gods
             ,
             and
             going
             after
             them
             ,
             and
             building
             high
             places
             to
             them
             ,
             and
             his
             heart
             .
             turning
             from
             the
             Lord
          
           ]
           and
           because
           the
           very
           setting
           up
           of
           so
           many
           Idols
           for
           others
           (
           his
           700
           Wives
           )
           is
           it self
           so
           hainous
           ,
           I
           think
           it
           is
           undeniable
           that
           he
           was
           an
           Idolater
           ,
           and
           lived
           in
           that
           sin
           ,
           besides
           his
           living
           with
           300
           Concubines
           ,
           and
           taking
           so
           fully
           the
           pleasure
           of
           his
           flesh
           ,
           as
           in
           Ecclesiastes
           he
           doth
           confess
           .
           We
           are
           certain
           that
           all
           these
           are
           hainous
           sins
           ,
           and
           hazardous
           to
           a
           mans
           salvation
           .
        
         
           7.
           
           If
           the
           Devil
           tempt
           any
           wicked
           man
           upon
           the
           consideration
           of
           this
           Example
           ,
           to
           presume
           that
           he
           is
           in
           a
           state
           of
           Grace
           ,
           and
           to
           think
           with
           himself
           [
           why
           may
           not
           I
           live
           in
           whoredom
           ,
           or
           drunkenness
           ,
           or
           worldliness
           ,
           and
           yet
           be
           in
           a
           justified
           estate
           ,
           as
           well
           as
           Solomon
           ,
           who
           did
           worse
           ,
           ]
           he
           may
           do
           well
           to
           bethink
           himself
           that
           1.
           
           It
           is
           certain
           that
           he
           that
           liveth
           after
           the
           flesh
           shall
           die
           ,
           and
           that
           such
           gross
           sinners
           shall
           not
           enter
           into
           the
           Kingdom
           of
           God.
           But
           we
           are
           not
           certain
           whether
           Solomon
           were
           justified
           and
           in
           a
           state
           of
           salvation
           at
           that
           time
           :
           it
           is
           a
           Controversie
           among
           wise
           godly
           learned
           men
           ;
           and
           many
           of
           the
           Antient
           Fathers
           thought
           that
           he
           was
           not
           .
           3.
           
           And
           therefore
           any
           prudent
           man
           will
           take
           heed
           of
           venturing
           his
           salvation
           upon
           such
           uncertainty
           ;
           and
           will
           look
           more
           at
           the
           certainty
           which
           is
           on
           the
           other
           side
           ,
           of
           perishing
           if
           he
           live
           in
           such
           sins
           .
           4.
           
           And
           he
           may
           do
           well
           to
           consider
           ,
           that
           though
           Godliness
           be
           the
           same
           in
           all
           Ages
           in
           the
           main
           ,
           and
           equally
           necessary
           ,
           yet
           some
           sins
           may
           be
           more
           damning
           at
           some
           time
           than
           other
           .
           In
           those
           daies
           of
           Solomon
           God
           had
           for
           some
           just
           reasons
           permitted
           or
           connived
           at
           the
           multiplicity
           of
           Wives
           ,
           and
           little
           is
           said
           against
           Concubines
           :
           he
           had
           in
           his
           promises
           to
           his
           people
           made
           the
           most
           full
           and
           express
           mention
           of
           temporal
           blessings
           ,
           as
           Children
           ,
           long
           Life
           ,
           prosperity
           ,
           &c.
           and
           in
           his
           threatnings
           most
           expresly
           mentioned
           temporal
           evils
           :
           Spiritual
           and
           Eternal
           things
           were
           mentioned
           more
           obscurely
           and
           sparingly
           .
           This
           Honor
           was
           reserved
           to
           Christ
           and
           the
           Gospel
           ,
           to
           bring
           Life
           and
           Immortalty
           (
           more
           )
           to
           light
           ,
           and
           to
           promise
           Spiritual
           and
           Eternal
           
           blessings
           ,
           and
           threaten
           Spiritual
           and
           Eternal
           misery
           ,
           more
           expresly
           and
           fully
           :
           And
           consequently
           some
           sins
           of
           the
           flesh
           might
           not
           then
           be
           so
           certain
           marks
           of
           ungodliness
           as
           now
           :
           and
           as
           it
           is
           a
           greater
           measure
           of
           spiritual
           refining
           and
           purity
           that
           is
           promised
           and
           justly
           expected
           under
           the
           Gospel
           ,
           so
           a
           greater
           measure
           must
           be
           looked
           after
           ,
           by
           every
           man
           in
           himself
           ,
           and
           by
           the
           Guides
           of
           the
           Church
           in
           its
           members
           ;
           and
           we
           must
           go
           directly
           to
           Jesus
           Christ
           for
           our
           Direction
           in
           such
           Cases
           .
           So
           much
           to
           prevent
           the
           hurt
           of
           the
           wicked
           by
           this
           Example
           .
        
         
           Yet
           I
           thought
           it
           necessary
           to
           make
           mention
           of
           it
           ,
           1.
           because
           it
           is
           objected
           by
           the
           opposers
           of
           Discipline
           ,
           whose
           Objections
           must
           be
           answered
           .
           2.
           and
           because
           there
           is
           something
           in
           it
           (
           at
           least
           
             ad
             hominem
          
           )
           that
           the
           over-censorious
           have
           reason
           to
           consider
           of
           ,
           as
           to
           the
           point
           in
           hand
           .
           How
           far
           we
           must
           take
           notice
           of
           such
           Examples
           in
           Discipline
           ,
           we
           shall
           further
           shew
           anon
           .
           The
           rest
           of
           our
           propositions
           for
           the
           Negative
           shall
           be
           introduced
           by
           way
           of
           Answer
           to
           some
           Questions
           .
        
         
           Quest.
           7.
           
           May
           we
           not
           take
           a
           man
           for
           Notoriously
           Ungodly
           ,
           that
           hath
           been
           oft
           drunk
           ,
           or
           oft
           committed
           fornication
           ?
           Answ.
           The
           Practice
           is
           ungodly
           ,
           and
           his
           Case
           sad
           ;
           but
           we
           cannot
           certainly
           say
           he
           is
           graceless
           on
           that
           account
           alone
           ,
           unless
           he
           live
           in
           it
           impenitently
           .
           Lot
           was
           twice
           drunk
           and
           incestuous
           :
           And
           it
           is
           not
           possible
           for
           us
           to
           say
           just
           how
           oft
           a
           man
           may
           commit
           such
           a
           sin
           ,
           and
           yet
           have
           true
           grace
           .
        
         
           Quest.
           8.
           
           May
           we
           not
           be
           certain
           that
           he
           is
           graceless
           or
           ungodly
           ,
           that
           is
           a
           frequent
           Swearer
           ?
        
         
           Answ.
           It
           is
           a
           very
           dangerous
           case
           ;
           but
           simply
           considered
           ,
           no
           certain
           evidence
           of
           the
           point
           in
           question
           .
           For
           1.
           
           We
           know
           many
           that
           we
           see
           great
           signs
           of
           Grace
           in
           ,
           and
           that
           are
           well
           reputed
           of
           as
           eminent
           for
           Godliness
           ,
           that
           do
           frequently
           commit
           as
           great
           sins
           as
           some
           kind
           of
           rash
           swearing
           seems
           to
           be
           :
           For
           example
           ,
           it
           is
           too
           rare
           to
           meet
           with
           a
           person
           so
           conscionable
           that
           will
           not
           frequently
           backbite
           ,
           and
           with
           some
           malice
           or
           envie
           speak
           evil
           of
           those
           that
           differ
           from
           them
           in
           Judgement
           ,
           or
           that
           they
           take
           to
           be
           against
           them
           ,
           or
           that
           they
           are
           fallen
           out
           with
           :
           They
           will
           ordinarily
           censure
           them
           unjustly
           ,
           and
           secretly
           endeavour
           to
           disgrace
           them
           ,
           and
           take
           away
           their
           good
           name
           ,
           and
           love
           
           those
           that
           joyn
           with
           them
           in
           it
           :
           So
           how
           many
           Professors
           will
           rashly
           rail
           and
           lye
           in
           their
           passions
           ?
           How
           few
           will
           take
           well
           a
           Reproof
           ,
           but
           rather
           defend
           their
           sin
           ?
           How
           many
           in
           these
           times
           that
           we
           doubt
           not
           to
           be
           godly
           ,
           have
           been
           guilty
           of
           disobedience
           to
           their
           Guides
           ,
           and
           of
           Schism
           ,
           and
           doing
           much
           to
           the
           hurt
           of
           the
           Church
           :
           A
           very
           great
           sin
           .
           2.
           
           
             Peter
             ,
             Lot
          
           ,
           and
           its
           like
           David
           ,
           did
           oft
           commit
           greater
           sins
           .
        
         
           Quest.
           9.
           
           But
           what
           if
           they
           live
           many
           years
           in
           Sweating
           ,
           or
           the
           like
           sin
           ,
           is
           not
           that
           a
           certain
           sign
           of
           Ungodliness
           ?
        
         
           Answ.
           It
           is
           very
           sinfull
           and
           dangerous
           .
           But.
           1.
           we
           know
           not
           what
           information
           or
           Conviction
           they
           have
           had
           of
           it
           ,
           which
           much
           varies
           the
           Case
           .
           In
           some
           countries
           ,
           where
           some
           oaths
           are
           grown
           customarie
           ,
           and
           of
           no
           great
           ill
           repute
           ,
           it
           is
           possible
           for
           a
           godly
           man
           to
           be
           long
           guilty
           of
           them
           ,
           as
           it
           is
           known
           that
           many
           well
           reputed
           of
           for
           Godliness
           ,
           are
           in
           Scotland
           .
        
         
           Reputation
           doth
           much
           with
           many
           even
           that
           are
           Godly
           ,
           to
           make
           sin
           seem
           great
           or
           small
           :
           with
           us
           now
           a
           Swearer
           is
           reputed
           so
           great
           a
           sinner
           ,
           that
           he
           is
           reckoned
           with
           Adulterers
           ,
           and
           Drunkards
           ;
           but
           Censoriousness
           ,
           Backbiting
           ,
           Church-division
           ,
           disobeying
           those
           that
           rule
           over
           us
           in
           the
           Lord
           ,
           spiritual
           Pride
           ,
           &c.
           that
           are
           greater
           then
           some
           swearing
           ,
           do
           not
           so
           brand
           a
           man
           ,
           nor
           make
           him
           odious
           with
           us
           .
           But
           God
           judgeth
           not
           of
           sin
           thus
           by
           the
           custom
           of
           Countries
           ,
           but
           according
           to
           the
           nature
           of
           the
           thing
           .
           In
           England
           a
           Sabbath-breaker
           is
           taken
           for
           a
           sin
           inconsistent
           with
           Grace
           :
           In
           the
           Low-Countries
           ,
           
             Helvetia
             ,
             France
          
           and
           most
           other
           of
           the
           Reformed
           Churches
           ,
           much
           of
           it
           taken
           for
           no
           sin
           at
           all
           ,
           but
           we
           are
           censured
           for
           superstitious
           herein
           .
           Every
           one
           is
           not
           ungodly
           there
           that
           lives
           and
           dies
           in
           that
           sin
           ,
           without
           particular
           Repentance
           .
           Men
           that
           have
           not
           heard
           much
           of
           the
           evil
           of
           some
           petty
           oaths
           ,
           may
           not
           understand
           the
           evil
           of
           them
           ;
           and
           custom
           may
           do
           much
           .
           And
           it
           is
           not
           inconsiderable
           ,
           as
           to
           the
           extenuation
           of
           some
           mens
           sin
           ,
           that
           it
           s
           not
           a
           little
           doubtfull
           whether
           it
           be
           indeed
           swearing
           ,
           if
           a
           man
           do
           use
           those
           words
           which
           are
           the
           ordinary
           matter
           of
           an
           oath
           ,
           and
           doth
           not
           know
           it
           to
           be
           an
           oath
           ,
           nor
           intend
           the
           form
           of
           an
           oath
           in
           it
           :
           As
           if
           one
           use
           the
           terms
           of
           an
           oath
           in
           Latine
           or
           another
           Language
           which
           he
           understandeth
           not
           ,
           he
           is
           not
           formally
           a
           Swearer
           :
           And
           if
           men
           do
           know
           it
           ,
           and
           yet
           do
           not
           at
           that
           time
           intend
           
           any
           such
           thing
           as
           a
           calling
           any
           creature
           to
           witness
           ,
           or
           appealing
           to
           them
           as
           sufficient
           to
           avenge
           a
           lye
           ,
           but
           only
           use
           a
           customarie
           term
           inobservantly
           ,
           it
           is
           a
           sin
           ;
           but
           whether
           formally
           swearing
           ,
           may
           be
           questioned
           .
           But
           if
           it
           be
           the
           Name
           of
           God
           that
           they
           abuse
           in
           swearing
           ,
           or
           if
           they
           indeed
           put
           any
           creature
           in
           his
           stead
           ,
           appealing
           to
           it
           as
           the
           Avenger
           of
           a
           lye
           or
           perjurie
           ,
           that
           is
           a
           hainous
           sin
           ,
           and
           cannot
           easily
           be
           done
           in
           ignorance
           .
           2.
           
           It
           is
           judged
           by
           Divines
           that
           David
           lay
           a
           twelve
           moneth
           in
           his
           sin
           of
           Adulterie
           and
           Murder
           unrepented
           of
           :
           Certain
           it
           is
           that
           he
           was
           long
           contriving
           and
           executing
           that
           horrid
           murder
           of
           Vriah
           ,
           that
           his
           own
           shame
           might
           be
           covered
           ,
           and
           he
           might
           enjoy
           his
           wife
           ▪
           How
           long
           Asah
           or
           Solomon
           ,
           sinned
           we
           know
           not
           :
           Nor
           can
           any
           man
           possibly
           determine
           just
           how
           long
           a
           man
           may
           live
           in
           the
           practice
           of
           such
           a
           sin
           ,
           and
           yet
           have
           true
           special
           Grace
           ,
           and
           a
           state
           of
           Justification
           .
        
         
           Qu.
           10.
           
           But
           what
           if
           they
           are
           Neglecters
           of
           Gods
           Worship
           ,
           as
           Prayer
           in
           their
           families
           ,
           or
           the
           keeping
           of
           the
           Sabbath
           ,
           or
           publike
           hearing
           the
           Word
           ,
           or
           godly
           discourse
           ;
           is
           it
           possible
           that
           in
           such
           there
           should
           be
           saving
           Grace
           ?
           They
           that
           love
           God
           will
           seek
           him
           in
           his
           Worship
           .
        
         
           Answ.
           It
           is
           not
           enough
           for
           the
           certain
           knowledge
           of
           a
           mans
           ungodliness
           ,
           or
           gracelesness
           ,
           to
           know
           that
           he
           neglecteth
           this
           duty
           of
           outward
           worship
           ,
           unless
           it
           be
           known
           with
           what
           mind
           ,
           and
           on
           what
           reasons
           he
           neglecteth
           it
           .
           For
           example
           ,
           Many
           a
           man
           neglecteth
           Prayer
           in
           his
           Family
           ,
           as
           supposing
           himself
           unable
           to
           perform
           it
           ;
           and
           that
           this
           alone
           is
           not
           a
           certain
           sign
           of
           gracelesness
           ,
           appeareth
           thus
           .
           1.
           
           God
           hath
           not
           said
           that
           all
           that
           neglect
           it
           are
           graceless
           ,
           or
           shall
           perish
           :
           As
           for
           the
           Text
           of
           
             Jer.
             [
             Pour
             out
             thy
             wrath
             on
             the
             Heathens
             tha●
             know
             thee
             not
             ,
             and
             the
             Families
             that
             call
             not
             on
             thy
             name
          
           ]
           It
           s
           past
           question
           that
           by
           Families
           is
           meant
           Tribes
           or
           Nations
           ,
           and
           calling
           on
           Gods
           name
           ,
           is
           put
           for
           [
           Owning
           and
           Worshipping
           the
           true
           God
           ]
           without
           any
           mention
           of
           the
           special
           sort
           of
           prayer
           in
           a
           Familie
           (
           though
           I
           believe
           the
           dueness
           of
           that
           may
           be
           hence
           gathered
           .
           )
           2.
           
           Many
           that
           we
           have
           reason
           to
           hope
           are
           godly
           ,
           have
           of
           late
           years
           given
           over
           Familie
           prayer
           ,
           as
           supposing
           (
           though
           very
           blindly
           )
           that
           it
           is
           not
           a
           duty
           required
           by
           God.
           3.
           
           Many
           godly
           people
           do
           as
           much
           neglect
           Teaching
           their
           Families
           as
           some
           of
           these
           in
           question
           
           do
           Praying
           in
           their
           Families
           ,
           and
           yet
           it
           is
           more
           expresly
           commanded
           ,
           Deut.
           6
           &
           11
           ,
           &c.
           
           And
           for
           the
           Observation
           of
           the
           Sabbath
           ,
           I
           answered
           before
           ,
           that
           most
           of
           the
           Godly
           in
           the
           Reformed
           Churches
           (
           as
           far
           as
           I
           can
           learn
           by
           their
           Writings
           ,
           or
           by
           Report
           )
           are
           against
           it
           in
           strictness
           :
           And
           therfore
           I
           suppose
           that
           sin
           is
           consistent
           with
           godliness
           And
           for
           [
           
             Godly
             Discourse
          
           ]
           I
           would
           no
           godly
           people
           were
           not
           so
           neglective
           of
           it
           ,
           that
           their
           company
           becomes
           too
           unprofitable
           thereby
           .
           Some
           are
           much
           disabled
           to
           good
           discourse
           by
           natural
           impediments
           ,
           as
           Bashfulness
           ,
           &c.
           want
           of
           words
           through
           ill
           Education
           ,
           and
           disuse
           may
           hinder
           much
           .
           It
           is
           only
           those
           that
           privately
           live
           and
           converse
           with
           people
           ,
           that
           will
           be
           able
           to
           judge
           of
           them
           certainly
           on
           this
           account
           ,
           and
           not
           all
           such
           neither
           .
        
         
           And
           Lastly
           ,
           For
           hearing
           the
           Word
           ,
           it
           will
           not
           alone
           make
           a
           certain
           discovery
           :
           For
           1.
           we
           know
           not
           what
           may
           keep
           a
           man
           away
           till
           we
           speak
           with
           him
           .
           2.
           
           It
           s
           possible
           for
           a
           godly
           man
           to
           be
           of
           the
           opinion
           of
           the
           Separatists
           ,
           that
           think
           it
           unlawful
           to
           hear
           our
           Ministers
           ,
           or
           in
           our
           Assemblies
           ,
           and
           having
           ,
           no
           other
           to
           joyn
           with
           ,
           may
           hear
           none
           at
           all
           ;
           as
           I
           have
           known
           it
           the
           case
           of
           some
           in
           the
           Bishops
           times
           .
           So
           that
           the
           Certainty
           of
           Ungodliness
           is
           not
           discernable
           by
           this
           alone
           .
        
         
           Quest.
           11.
           
           But
           there
           are
           some
           that
           will
           scorn
           and
           deride
           or
           revile
           the
           Godly
           ,
           yea
           and
           persecute
           them
           ,
           where
           they
           have
           power
           :
           Is
           not
           that
           a
           certain
           Note
           of
           one
           Graceless
           ?
        
         
           Answ.
           It
           is
           one
           thing
           to
           scorn
           or
           persecute
           a
           
             Godly
             man
          
           ,
           and
           another
           to
           scorn
           at
           Godliness
           :
           Or
           ,
           it
           is
           one
           thing
           to
           persecute
           and
           scorn
           a
           man
           as
           he
           is
           Godly
           ,
           directly
           on
           that
           account
           ,
           and
           another
           thing
           to
           scorn
           and
           persecute
           him
           for
           something
           else
           ;
           as
           upon
           some
           personal
           falling
           out
           ,
           or
           for
           some
           sin
           ,
           or
           false
           opinion
           ,
           or
           the
           like
           cause
           .
           The
           later
           can
           be
           no
           certain
           discovery
           of
           an
           Ungodly
           man.
           
        
         
           Quest.
           12.
           
           But
           what
           if
           they
           deride
           and
           persecute
           
             Godliness
             it self
          
           ,
           or
           a
           man
           because
           he
           is
           Godly
           ?
        
         
           Answ.
           It
           is
           certainly
           a
           heinous
           sin
           :
           But
           we
           must
           distinguish
           between
           the
           deriding
           of
           a
           man
           for
           the
           Essentials
           of
           Christianity
           ,
           or
           for
           Godliness
           ,
           as
           such
           ;
           and
           deriding
           him
           for
           some
           doctrine
           or
           practice
           of
           Godliness
           ,
           which
           is
           not
           essential
           :
           also
           between
           a
           known
           Truth
           and
           Duty
           ,
           and
           an
           unknown
           .
           It
           is
           too
           possible
           
           for
           a
           Godly
           man
           to
           persecute
           and
           deride
           the
           Godly
           for
           some
           Truths
           which
           he
           took
           to
           be
           Errors
           ,
           or
           some
           Duties
           which
           he
           mistook
           to
           be
           Sins
           ,
           or
           to
           be
           no
           Duties
           ;
           or
           for
           the
           manner
           of
           some
           Duties
           which
           he
           took
           to
           be
           wrong
           .
           Alas
           I
           how
           common
           is
           it
           for
           the
           Separatists
           and
           Anabaptists
           (
           many
           of
           them
           )
           to
           deride
           our
           Ministry
           ,
           Assembles
           and
           Duties
           :
           and
           many
           among
           us
           to
           deride
           theirs
           ?
           And
           they
           are
           the
           bitterest
           taunts
           and
           persecutions
           that
           come
           from
           blinde
           zeal
           .
           These
           times
           have
           by
           sad
           experience
           convinc't
           us
           ,
           that
           men
           seeming
           otherwise
           Godly
           may
           both
           scorn
           (
           in
           press
           and
           pulpit
           )
           persecute
           and
           kill
           each
           other
           .
           As
           one
           Godly
           man
           may
           persecute
           another
           for
           some
           Truths
           and
           Duties
           ,
           which
           he
           knows
           not
           to
           be
           such
           ;
           so
           in
           particular
           ,
           it
           is
           possible
           that
           such
           may
           imagine
           that
           private
           Meetings
           tend
           to
           schism
           or
           proud
           singularity
           ,
           and
           so
           may
           deride
           them
           :
           Or
           he
           may
           by
           strangeness
           to
           them
           entertain
           some
           false
           report
           of
           the
           stricter
           Professors
           of
           Religion
           ,
           as
           if
           they
           were
           proud
           ,
           humorous
           ,
           schismaticks
           ,
           disobedient
           ,
           and
           differed
           only
           in
           these
           things
           ,
           and
           not
           in
           true
           piety
           from
           others
           .
           And
           I
           believe
           I
           have
           known
           some
           in
           former
           times
           that
           were
           such
           ;
           who
           had
           such
           thoughts
           as
           these
           of
           all
           the
           Godly
           that
           were
           not
           conformable
           ,
           and
           of
           others
           that
           used
           any
           private
           Meetings
           ,
           living
           where
           they
           had
           little
           acquaintance
           with
           any
           of
           them
           ,
           save
           two
           or
           three
           that
           by
           scandals
           increased
           their
           prejudice
           ,
           and
           hearing
           no
           better
           language
           of
           them
           ,
           these
           persons
           would
           reproach
           them
           as
           bitterly
           as
           most
           that
           ever
           I
           heard
           ,
           and
           yet
           themselves
           lived
           not
           only
           uprightly
           to
           men
           ,
           but
           so
           piously
           ,
           that
           they
           seemed
           to
           hate
           all
           profaness
           ,
           and
           spent
           more
           time
           in
           secret
           prayer
           and
           reading
           ,
           then
           most
           I
           have
           known
           .
           It
           is
           not
           therefore
           all
           scorn
           or
           persecution
           of
           Godly
           persons
           ,
           Doctrines
           ,
           or
           Duties
           that
           will
           prove
           a
           man
           to
           be
           Notoriously
           Graceless
           or
           Ungodly
           .
        
         
           But
           again
           ,
           left
           any
           Ungodly
           person
           take
           occasion
           of
           presumption
           from
           all
           this
           ,
           let
           me
           add
           this
           much
           more
           :
           1.
           
           Though
           another
           cannot
           know
           such
           to
           be
           certainly
           ungodly
           ,
           yet
           they
           may
           know
           it
           by
           themselves
           ;
           who
           know
           their
           own
           ends
           and
           reasons
           better
           then
           we
           can
           do
           .
           And
           (
           alas
           !
           )
           the
           souls
           of
           such
           are
           never
           the
           safer
           ,
           because
           we
           are
           bound
           to
           judge
           charitably
           of
           them
           .
           This
           is
           but
           to
           prevent
           our
           wronging
           them
           ,
           but
           it
           will
           not
           prevent
           their
           damnation
           .
           2.
           
           Though
           we
           know
           them
           not
           
           to
           be
           certainly
           ungodly
           ,
           yet
           God
           doth
           :
           and
           it
           is
           he
           that
           must
           judge
           them
           .
           And
           therefore
           he
           will
           put
           many
           a
           thousand
           out
           of
           heaven
           ,
           whom
           we
           may
           not
           put
           out
           of
           the
           Church
           .
           When
           the
           Tares
           and
           Wheat
           are
           so
           mixed
           ,
           that
           we
           cannot
           pluck
           up
           the
           Tares
           without
           plucking
           up
           the
           Wheat
           (
           that
           is
           ,
           in
           doubtfull
           inevident
           cases
           )
           there
           we
           must
           let
           both
           grow
           till
           the
           time
           of
           harvest
           (
           both
           in
           forbearing
           persecution
           by
           the
           sword
           ,
           and
           Excommunication
           :
           )
           but
           then
           God
           will
           sever
           the
           wicked
           from
           the
           just
           ,
           and
           gather
           out
           of
           his
           Kingdom
           all
           things
           that
           offend
           ,
           and
           them
           that
           work
           iniquity
           ,
           and
           cast
           them
           out
           into
           the
           lake
           of
           fire
           .
           3.
           
           And
           our selves
           may
           see
           cause
           enough
           to
           bewail
           the
           misery
           of
           many
           as
           too
           probable
           ,
           whom
           yet
           we
           cannot
           certainly
           conclude
           to
           be
           miserable
           :
           yea
           ,
           we
           have
           cause
           to
           call
           them
           out
           of
           our
           communion
           :
           of
           which
           more
           anon
           .
           I
           must
           therefore
           intreat
           two
           sorts
           of
           Readers
           that
           they
           do
           not
           mis-interpret
           these
           foregoing
           passages
           .
           First
           ,
           The
           Vngodly
           are
           desired
           to
           beware
           that
           they
           pervert
           not
           this
           to
           their
           own
           delusion
           nor
           to
           the
           opening
           of
           their
           mouths
           against
           the
           teachings
           and
           censures
           of
           the
           Church
           .
           I
           cannot
           but
           fore-see
           that
           such
           will
           be
           prone
           to
           draw
           venom
           out
           of
           necessary
           truths
           ;
           and
           to
           say
           ,
           I
           may
           be
           godly
           and
           be
           saved
           ,
           though
           I
           pray
           not
           in
           my
           family
           ,
           though
           I
           swear
           ,
           or
           be
           drunk
           ,
           &c.
           
           But
           such
           must
           know
           ,
           1.
           
           That
           [
           they
           cannot
           be
           saved
           ,
           if
           in
           the
           bent
           of
           their
           lives
           they
           live
           after
           the
           flesh
           ,
           and
           if
           God
           be
           not
           dearer
           to
           them
           than
           all
           the
           world
           ,
           and
           if
           their
           hearts
           be
           not
           more
           on
           heaven
           than
           on
           earth
           ,
           and
           if
           the
           main
           aim
           and
           business
           of
           their
           lives
           be
           not
           for
           God
           and
           the
           life
           to
           come
           ;
           nor
           can
           they
           be
           Godly
           or
           saved
           unless
           they
           truly
           hate
           their
           sin
           ,
           and
           long
           to
           be
           rid
           of
           it
           ,
           and
           are
           willing
           to
           be
           at
           the
           cost
           and
           labour
           of
           using
           Gods
           means
           by
           which
           they
           may
           be
           rid
           of
           it
           ;
           unless
           in
           the
           bent
           of
           their
           lives
           they
           overcome
           gross
           sin
           ,
           and
           live
           not
           in
           it
           ,
           and
           groan
           under
           their
           infirmities
           desiring
           to
           be
           rid
           of
           them
           feeling
           the
           need
           of
           a
           Saviour
           ,
           and
           flying
           to
           his
           blood
           for
           pardon
           ,
           and
           to
           his
           word
           and
           spirit
           for
           cure
           .
           ]
           All
           this
           must
           be
           in
           every
           one
           at
           age
           ,
           that
           will
           be
           saved
           .
           Now
           though
           we
           may
           be
           uncertain
           of
           a
           mans
           ungodliness
           by
           one
           or
           more
           such
           fals
           as
           Peters
           or
           Davids
           were
           ,
           when
           the
           bent
           of
           his
           life
           appeareth
           to
           be
           holy
           ;
           yet
           if
           the
           bent
           of
           your
           lives
           be
           carnal
           ,
           and
           you
           have
           not
           all
           this
           that
           I
           have
           now
           mentioned
           ,
           
           then
           you
           may
           be
           sure
           that
           you
           are
           Graceless
           ,
           though
           you
           never
           commit
           any
           scandalous
           sin
           ;
           much
           more
           when
           you
           live
           in
           them
           .
           2.
           
           And
           remember
           that
           you
           may
           know
           your
           own
           hearts
           and
           secret
           lives
           ,
           when
           we
           cannot
           .
           It
           s
           no
           comfort
           to
           you
           therefore
           that
           a
           Minister
           is
           not
           certain
           of
           your
           Gracelesness
           ,
           if
           you
           be
           indeed
           Graceless
           :
           what
           if
           we
           must
           hope
           the
           best
           ,
           who
           know
           not
           the
           worst
           ?
           alas
           this
           will
           be
           no
           relief
           to
           your
           souls
           .
        
         
           Nor
           should
           you
           be
           offended
           ,
           if
           Ministers
           in
           preaching
           and
           personal
           reproof
           ,
           do
           speak
           terror
           to
           you
           for
           all
           this
           :
           For
           1.
           they
           preach
           to
           you
           as
           described
           in
           a
           graceless
           state
           and
           not
           named
           .
           2.
           
           They
           must
           tell
           you
           what
           every
           sin
           deserves
           ,
           and
           whither
           it
           leads
           ,
           and
           tell
           you
           of
           the
           sad
           probabilites
           of
           your
           damnable
           state
           ,
           though
           they
           have
           not
           a
           certainty
           .
        
         
           2.
           
           I
           foresee
           also
           that
           some
           Godly
           people
           will
           think
           that
           these
           passages
           ,
           though
           true
           ,
           may
           accidentally
           harden
           the
           wicked
           in
           their
           sin
           ,
           and
           therefore
           that
           this
           will
           do
           more
           harm
           than
           good
           .
           To
           whom
           I
           say
           ,
           1.
           
           That
           the
           wicked
           will
           draw
           evil
           from
           the
           most
           certain
           truths
           ,
           and
           all
           must
           not
           be
           concealed
           which
           they
           will
           abuse
           .
           2.
           
           Yet
           I
           must
           confess
           ,
           that
           my
           own
           heart
           made
           this
           Objection
           ;
           which
           caused
           me
           to
           think
           this
           Paper
           my self
           unfit
           to
           be
           published
           ;
           and
           so
           I
           did
           this
           two
           years
           lay
           it
           by
           :
           And
           had
           I
           not
           understood
           that
           from
           the
           Coppy
           which
           I
           sent
           one
           friend
           ,
           so
           many
           are
           communicated
           ,
           and
           at
           such
           a
           distance
           into
           the
           hands
           of
           strangers
           ,
           and
           that
           somewhat
           defective
           ,
           and
           had
           I
           not
           been
           acquainted
           that
           they
           will
           print
           it
           ,
           if
           I
           will
           not
           ,
           it
           might
           have
           yielded
           still
           to
           this
           Objection
           for
           ought
           I
           know
           :
           for
           had
           I
           been
           left
           to
           my
           own
           choice
           ,
           I
           should
           have
           laid
           it
           in
           the
           dark
           .
        
         
           Now
           for
           the
           Affirmative
           ,
           I
           will
           shew
           you
           ,
           whom
           we
           may
           take
           for
           Notoriously
           ungodly
           :
           and
           then
           I
           will
           shew
           you
           whom
           we
           must
           judge
           probably
           to
           be
           godly
           ,
           and
           whether
           we
           must
           not
           exclude
           some
           persons
           ,
           and
           refuse
           their
           Infants
           ,
           who
           yet
           are
           not
           Notoriously
           ungodly
           .
        
         
           1.
           
           A
           man
           that
           (
           not
           inconsiderately
           ,
           or
           in
           a
           Temptation
           but
           )
           deliberately
           and
           obstinately
           denieth
           any
           fundamental
           Article
           of
           the
           Christian
           faith
           ,
           is
           notoriously
           ungodly
           :
           for
           he
           cannot
           have
           a
           godly
           heart
           ,
           that
           excludeth
           the
           necessary
           principles
           of
           
           Godliness
           from
           his
           head
           .
           I
           mean
           those
           Truths
           without
           which
           there
           is
           no
           salvation
           ;
           for
           surely
           without
           them
           there
           can
           be
           no
           Grace
           .
           He
           that
           denieth
           thus
           the
           God
           head
           ,
           or
           the
           Goodness
           ,
           Wisdom
           ,
           or
           Power
           of
           God
           ;
           or
           the
           Incarnation
           ,
           Holiness
           ,
           Death
           ,
           Ransom
           of
           man
           thereby
           ,
           Resurrection
           ,
           Rule
           ,
           or
           Judgement
           of
           Jesus
           Christ
           ,
           or
           the
           everlasting
           life
           that
           he
           giveth
           to
           Believers
           ,
           or
           the
           necessity
           of
           our
           holiness
           and
           Obedience
           to
           him
           :
           He
           that
           denieth
           the
           Holy
           Ghost
           ,
           the
           Truth
           of
           his
           Miracles
           by
           which
           he
           sealed
           Christs
           Doctrine
           ,
           or
           the
           necessity
           of
           his
           Sanctification
           :
           this
           man
           is
           Notoriously
           ungodly
           ,
           if
           he
           Notoriously
           deny
           these
           :
           for
           he
           professeth
           ungodliness
           it self
           ;
           So
           doth
           he
           that
           denieth
           Christ
           hath
           any
           Church
           on
           earth
           ,
           and
           that
           denieth
           to
           have
           communion
           with
           his
           Church
           .
        
         
           2.
           
           That
           man
           is
           notoriously
           ungodly
           ,
           that
           is
           notoriously
           utterly
           ignorant
           of
           God
           and
           his
           son
           Jesus
           Christ
           ,
           of
           the
           Goodness
           ,
           Wisdom
           or
           Power
           of
           God
           ;
           of
           the
           Incarnation
           ,
           Death
           and
           Resurection
           of
           Christ
           ,
           and
           his
           Redemption
           of
           us
           hereby
           :
           of
           the
           necessity
           of
           Faith
           and
           Holiness
           ,
           and
           of
           the
           evil
           of
           sin
           ,
           and
           of
           the
           everlasting
           blessedness
           that
           is
           promised
           to
           the
           Saints
           .
           I
           will
           now
           only
           say
           ,
           (
           excluding
           not
           the
           rest
           )
           that
           the
           Ignorance
           of
           any
           one
           of
           these
           is
           inconsistent
           with
           true
           Godliness
           .
           But
           I
           must
           tell
           you
           anon
           ,
           that
           there
           is
           need
           of
           much
           wariness
           in
           judgeing
           of
           such
           Ignorance
           .
        
         
           3.
           
           All
           those
           are
           Notoriously
           ungodly
           ,
           that
           do
           Notoriously
           ,
           upon
           Deliberation
           ,
           and
           with
           Obstinacy
           ,
           profess
           that
           they
           will
           not
           take
           God
           for
           their
           God
           and
           Governour
           ;
           or
           that
           they
           will
           not
           take
           Christ
           for
           their
           Redeemer
           and
           Lord
           ,
           nor
           be
           Ruled
           by
           him
           ,
           nor
           Trust
           in
           him
           for
           pardon
           and
           salvation
           ;
           or
           that
           they
           will
           not
           believe
           his
           word
           ,
           nor
           will
           be
           sanctified
           by
           his
           Spirit
           .
        
         
           4.
           
           All
           those
           are
           Notoriously
           ungodly
           ,
           that
           deliberately
           ,
           and
           ordinarily
           ,
           when
           they
           are
           themselves
           ,
           do
           Notoriously
           profess
           that
           they
           set
           more
           by
           the
           Pleasures
           ,
           Profits
           ,
           or
           Honors
           of
           this
           world
           ,
           than
           by
           the
           promised
           Blessedness
           in
           the
           life
           to
           come
           :
           and
           that
           they
           will
           not
           part
           with
           these
           for
           the
           hopes
           of
           that
           Blessedness
           .
        
         
           5.
           
           All
           those
           are
           such
           also
           ,
           who
           ,
           though
           in
           the
           general
           they
           will
           say
           ,
           that
           they
           will
           be
           Ruled
           by
           God
           ,
           saved
           by
           Christ
           ,
           Sanctified
           by
           the
           Holy
           Ghost
           ,
           and
           guided
           by
           Gods
           Laws
           ,
           yet
           when
           
           it
           come's
           to
           particulars
           ,
           do
           deliberately
           in
           their
           ordinary
           frame
           profess
           that
           they
           will
           not
           part
           with
           their
           known
           sins
           ,
           at
           the
           command
           of
           God
           ,
           but
           resolve
           to
           displease
           him
           rather
           than
           obey
           .
        
         
           6.
           
           Such
           also
           are
           all
           those
           ,
           that
           though
           in
           general
           they
           profess
           to
           prefer
           Heaven
           before
           Earth
           ,
           yet
           when
           it
           comes
           to
           practice
           and
           trial
           ,
           do
           Notoriously
           ,
           and
           deliberately
           in
           their
           Habituated
           frame
           profess
           ,
           that
           they
           will
           not
           let
           go
           particular
           known
           sins
           for
           the
           hopes
           of
           Heaven
           .
        
         
           7.
           
           Such
           also
           are
           all
           they
           ,
           who
           living
           in
           gross
           sin
           ,
           and
           being
           convinced
           of
           it
           ,
           will
           not
           promise
           a
           sincere
           endeavour
           to
           reform
           :
           nor
           will
           remove
           from
           or
           put
           away
           the
           removeable
           occasions
           which
           draw
           them
           to
           sin
           :
           nor
           will
           be
           perswaded
           to
           use
           those
           known
           means
           which
           God
           hath
           commanded
           for
           the
           curing
           of
           their
           sin
           ;
           as
           to
           hear
           the
           Word
           ,
           to
           change
           their
           Company
           ,
           to
           confess
           their
           sin
           ,
           and
           take
           shame
           to
           themselves
           ,
           and
           profess
           Repentance
           .
           They
           that
           Notoriously
           thus
           refuse
           Reformation
           ,
           when
           by
           Ministers
           or
           discreet
           Christians
           they
           are
           urged
           to
           it
           ,
           or
           that
           refuse
           Gods
           means
           which
           they
           are
           convinced
           he
           requireth
           of
           them
           ,
           and
           this
           obstinately
           ,
           are
           notoriously
           ungodly
           ,
           though
           they
           do
           not
           profess
           it
           in
           words
           :
           For
           though
           it
           be
           exceeding
           hard
           to
           determine
           how
           great
           ,
           many
           ,
           or
           long
           ,
           the
           sins
           of
           a
           true
           Believer
           may
           be
           ,
           yet
           we
           are
           certain
           that
           he
           cannot
           manifest
           such
           a
           Love
           to
           them
           ,
           or
           Habituated
           unwillingness
           to
           be
           cured
           of
           them
           .
           For
           that
           will
           not
           stand
           with
           true
           Repentance
           .
        
         
           8.
           
           All
           those
           are
           Notoriously
           ungodly
           ,
           that
           profess
           or
           express
           notoriously
           a
           Hatred
           of
           those
           that
           would
           draw
           them
           from
           their
           sins
           ,
           (
           not
           for
           their
           harsh
           or
           indiscreet
           management
           of
           a
           reproof
           ,
           nor
           upon
           a
           meer
           mistaken
           conceit
           that
           the
           Reprover
           oweth
           him
           ill
           will
           ,
           but
           )
           on
           that
           very
           account
           ,
           because
           they
           would
           draw
           them
           from
           known
           sin
           .
           For
           this
           is
           Notorious
           impenitency
           ,
           and
           shews
           a
           Love
           of
           sin
           ,
           and
           the
           Reign
           of
           it
           in
           the
           Will.
           
        
         
           9.
           
           All
           those
           are
           Notoriously
           ungodly
           ,
           who
           do
           by
           Scorns
           ,
           Threatnings
           ,
           Persecutions
           ,
           or
           otherwise
           Notoriously
           express
           a
           Deliberate
           ,
           Habituated
           Hatred
           prevailing
           in
           their
           hearts
           ,
           against
           God
           ,
           Christ
           ,
           the
           Spirit
           ,
           the
           Scripture
           ,
           or
           Godly
           men
           because
           
           they
           are
           godly
           ,
           that
           is
           ,
           because
           they
           do
           Believe
           ,
           love
           God
           ,
           and
           live
           a
           Holy
           life
           ,
           and
           obey
           God
           in
           those
           things
           which
           they
           are
           convinced
           that
           he
           commandeth
           .
           For
           this
           shews
           that
           Ungodliness
           prevaileth
           in
           the
           heart
           .
        
         
           10.
           
           All
           those
           are
           Notoriously
           ungodly
           ,
           that
           being
           convinced
           that
           its
           a
           Duty
           to
           pray
           ,
           to
           hear
           the
           Word
           ,
           to
           mind
           the
           Life
           to
           come
           ,
           and
           prefer
           it
           before
           this
           ,
           and
           to
           live
           a
           holy
           Life
           ,
           do
           yet
           so
           far
           dislike
           all
           this
           ,
           or
           any
           of
           this
           ,
           that
           they
           profess
           themselves
           resolved
           never
           to
           practice
           it
           ,
           and
           that
           they
           will
           venture
           their
           souls
           ,
           come
           on
           't
           what
           will
           ,
           rather
           than
           they
           will
           make
           so
           much
           ado
           ,
           or
           live
           such
           a
           life
           ;
           yea
           ,
           though
           they
           will
           not
           profess
           this
           ,
           yet
           if
           they
           will
           not
           on
           the
           contrary
           be
           perswaded
           to
           profess
           that
           they
           resolve
           to
           live
           such
           a
           life
           ,
           and
           will
           not
           be
           drawn
           actually
           to
           the
           practice
           of
           it
           in
           their
           endeavours
           ;
           thereby
           manifesting
           that
           it
           is
           not
           so
           much
           for
           want
           of
           Ability
           ,
           as
           from
           a
           predominant
           unwillingness
           to
           be
           Holy
           in
           Heart
           and
           Life
           :
           I
           say
           ,
           if
           this
           be
           Notorious
           ,
           then
           is
           it
           Notorious
           that
           these
           people
           are
           ungodly
           :
           and
           accordingly
           to
           be
           judged
           and
           used
           by
           the
           Church
           .
        
         
           Though
           I
           understand
           that
           many
           think
           that
           it
           is
           too
           rigid
           to
           go
           so
           far
           as
           I
           have
           already
           done
           in
           maintaining
           the
           Negative
           of
           the
           former
           Question
           ;
           yet
           I
           think
           it
           necessary
           to
           go
           further
           ,
           and
           to
           determine
           ,
           that
           [
           
             It
             is
             our
             Duty
             to
             refuse
             to
             baptize
             the
             Children
             of
             more
             th●n
             the
             Notoriously
             Vngodly
             .
          
           ]
        
         
           If
           you
           would
           know
           who
           else
           it
           is
           that
           we
           must
           exclude
           or
           refuse
           ,
           remember
           that
           before
           I
           told
           you
           of
           Excommunication
           from
           1.
           
           A
           particular
           Church
           ;
           for
           some
           reason
           proper
           thereto
           or
           to
           some
           more
           ,
           but
           not
           common
           to
           all
           .
           2.
           
           From
           all
           Incorporated
           Congregations
           ,
           as
           such
           .
           3.
           
           From
           the
           society
           of
           Christians
           ,
           as
           such
           :
           and
           that
           this
           last
           is
           either
           for
           a
           time
           because
           of
           the
           scandalousness
           of
           the
           sin
           ,
           and
           the
           credit
           of
           the
           Gospel
           with
           those
           without
           ,
           though
           we
           may
           yet
           see
           signs
           of
           Repentance
           in
           the
           sinner
           .
           2.
           
           Or
           for
           the
           Infectiousness
           of
           the
           sin
           as
           a
           Leprosie
           :
           As
           if
           a
           man
           take
           himself
           bound
           to
           perswade
           all
           men
           to
           some
           greater
           and
           dangerous
           Error
           ,
           which
           yet
           may
           stand
           with
           Grace
           and
           Salvation
           ,
           but
           makes
           it
           very
           difficult
           and
           much
           hindereth
           it
           ;
           and
           if
           no
           means
           can
           convince
           this
           man
           of
           his
           Error
           ,
           nor
           take
           him
           off
           ;
           this
           is
           a
           kind
           of
           a
           Heretick
           ,
           who
           must
           
           be
           excluded
           from
           all
           Christian
           Communion
           ▪
           but
           is
           not
           certainly
           and
           notoriously
           graceless
           .
           3.
           
           There
           is
           also
           exclusion
           from
           the
           society
           of
           all
           Christians
           ,
           upon
           an
           evident
           Proof
           that
           the
           man
           is
           no
           true
           Christian
           ;
           that
           is
           ,
           that
           he
           is
           Notoriously
           an
           Unbeliever
           or
           Ungodly
           person
           :
           This
           I
           have
           spoke
           to
           all
           this
           while
           .
           4.
           
           But
           then
           there
           is
           also
           an
           exclusion
           upon
           a
           violent
           Presumption
           ,
           or
           very
           strong
           Probability
           ,
           though
           short
           of
           a
           Certainty
           that
           such
           a
           man
           is
           graceless
           or
           ungodly
           .
        
         
           Hereupon
           I
           lay
           down
           what
           I
           take
           to
           be
           the
           Truth
           ,
           in
           the
           Propositions
           following
           .
        
         
           Proposition
           1.
           
           I
           may
           not
           deny
           the
           right
           of
           the
           Infant
           to
           Baptism
           meerly
           because
           the
           Parents
           are
           excluded
           from
           one
           or
           more
           particular
           Churches
           :
           because
           Baptism
           doth
           necessarily
           and
           directly
           enter
           them
           among
           the
           number
           of
           Christians
           ,
           but
           not
           into
           any
           one
           particular
           Church
           .
           And
           therefore
           I
           will
           not
           forbid
           or
           disswade
           the
           baptizing
           of
           such
           .
        
         
           Pr●position
           2.
           
           Yet
           do
           I
           take
           it
           to
           be
           no
           duty
           of
           mine
           to
           baptize
           any
           such
           more
           than
           any
           other
           Ministers
           ,
           further
           than
           I
           have
           a
           special
           Call
           or
           Reason
           :
           For
           Example
           :
           Here
           live
           some
           hundreds
           in
           this
           Parish
           ,
           that
           upon
           publike
           Proposal
           ,
           Whether
           they
           take
           me
           for
           their
           Pastor
           ,
           and
           themselves
           for
           members
           of
           this
           Church
           ?
           do
           disown
           it
           ,
           or
           not
           own
           it
           ,
           when
           they
           are
           told
           that
           their
           owning
           or
           declaring
           it
           shall
           be
           taken
           as
           the
           sign
           to
           know
           it
           ;
           I
           take
           my self
           no
           more
           bound
           to
           baptize
           their
           children
           than
           any
           strangers
           else
           :
           For
           I
           cannot
           be
           their
           Pastor
           whether
           they
           will
           or
           not
           ;
           nor
           can
           I
           take
           them
           for
           any
           special
           charge
           of
           mine
           ,
           that
           will
           not
           take
           themselves
           to
           be
           so
           ,
           nor
           take
           me
           for
           their
           Pastor
           .
           Therefore
           they
           can
           no
           more
           blame
           me
           than
           any
           stranger
           ,
           if
           I
           refuse
           to
           baptize
           their
           children
           :
           Though
           yet
           I
           deny
           not
           their
           right
           to
           Baptism
           .
        
         
           I
           am
           not
           bound
           to
           baptize
           all
           the
           children
           in
           the
           Countrey
           ;
           and
           therefore
           not
           theirs
           .
        
         
           Proposition
           3.
           
           It
           ordinarily
           falls
           out
           that
           a
           Minister
           hath
           more
           work
           to
           do
           in
           his
           own
           special
           charge
           than
           five
           men
           are
           able
           to
           do
           :
           So
           that
           he
           cannot
           bestow
           so
           much
           time
           as
           to
           Baptize
           the
           children
           of
           others
           and
           to
           take
           an
           account
           of
           them
           concerning
           their
           Faith
           or
           Profession
           (
           such
           as
           is
           more
           necessary
           from
           strangers
           ,
           and
           refusers
           of
           Discipline
           ,
           than
           others
           )
           without
           neglecting
           
           some
           duty
           to
           his
           own
           Charge
           the
           while
           :
           While
           I
           am
           speaking
           to
           them
           ,
           there
           are
           twenty
           poor
           souls
           of
           my
           own
           Charge
           that
           call
           for
           my
           help
           .
           And
           I
           am
           more
           strictly
           tied
           to
           those
           of
           my
           special
           charge
           than
           to
           others
           .
        
         
           Proposition
           4.
           
           Yet
           in
           case
           that
           ,
           for
           the
           avoiding
           of
           offence
           ,
           or
           for
           an
           advantage
           to
           win
           them
           to
           a
           better
           temper
           ,
           or
           the
           like
           reason
           ,
           I
           see
           any
           special
           cause
           for
           it
           ,
           I
           doubt
           not
           but
           I
           must
           rather
           omit
           a
           lesser
           duty
           to
           my
           own
           Charge
           ,
           than
           a
           greater
           to
           others
           .
        
         
           Proposition
           5.
           
           If
           a
           man
           reject
           Church-communion
           ,
           or
           withdraw
           himself
           from
           one
           Church
           upon
           a
           reason
           common
           to
           all
           Churches
           as
           Incorporated
           ,
           (
           as
           for
           Example
           ,
           because
           he
           will
           not
           be
           under
           any
           Discipline
           )
           he
           gives
           us
           reason
           to
           question
           his
           very
           Christianity
           :
           And
           therefore
           we
           must
           call
           him
           to
           account
           on
           what
           grounds
           he
           doth
           this
           :
           And
           if
           the
           grounds
           are
           found
           such
           as
           are
           consistent
           with
           Christianity
           ,
           we
           may
           not
           deny
           the
           right
           of
           his
           Infants
           to
           Baptism
           :
           though
           our selves
           may
           have
           no
           Call
           to
           baptize
           them
           .
        
         
           Proposition
           6.
           
           If
           the
           Parents
           do
           either
           produce
           no
           Title
           to
           the
           baptizing
           of
           their
           child
           ,
           that
           is
           ,
           do
           not
           seem
           Christians
           or
           Godly
           ;
           Or
           if
           they
           give
           us
           grounds
           of
           a
           violent
           presumption
           that
           their
           profession
           is
           false
           and
           counterfeit
           ,
           in
           either
           of
           these
           cases
           ,
           as
           we
           are
           to
           exclude
           them
           from
           Christian
           communion
           ,
           so
           are
           we
           to
           refuse
           the
           baptizing
           of
           their
           children
           ,
           that
           is
           ,
           to
           suspend
           both
           ,
           till
           such
           a
           Title
           be
           shewed
           ,
           or
           till
           the
           grounds
           of
           that
           strong
           presumption
           be
           removed
           :
           Although
           we
           may
           not
           declare
           such
           persons
           to
           be
           no
           members
           of
           the
           universal
           Church
           ,
           nor
           absolutely
           deny
           their
           children
           to
           have
           any
           Right
           in
           the
           Covenant
           ,
           or
           fundamentally
           and
           remotely
           to
           Baptism
           ;
           as
           not
           being
           certain
           ,
           that
           their
           Parents
           are
           in
           a
           Graceless
           ungodly
           state
           .
        
         
           This
           last
           Proposition
           is
           it
           that
           I
           am
           now
           to
           give
           my
           Reasons
           of
           .
           For
           indeed
           it
           is
           a
           matter
           of
           such
           exceeding
           difficulty
           ,
           to
           conclude
           another
           man
           to
           be
           certainly
           graceless
           ,
           that
           it
           is
           not
           one
           of
           multitudes
           ,
           nay
           ,
           it
           is
           but
           few
           of
           the
           commonly
           scandalous
           gross
           sinners
           that
           we
           should
           be
           able
           to
           prove
           it
           by
           (
           which
           I
           desire
           the
           Cesorious
           well
           to
           consider
           of
           .
           )
           But
           yet
           a
           strong
           presumption
           we
           may
           have
           of
           more
           that
           they
           are
           graceless
           ,
           and
           
           thereupon
           may
           suspend
           them
           and
           their
           Children
           ,
           as
           is
           said
           before
           .
        
         
           Arg.
           1.
           
           If
           the
           Parent
           have
           given
           just
           cause
           for
           us
           to
           question
           his
           own
           Christianity
           ,
           and
           Right
           to
           Christian
           communion
           thereupon
           ,
           then
           hath
           he
           given
           us
           sufficient
           cause
           to
           question
           his
           childs
           right
           to
           Baptism
           :
           (
           and
           so
           to
           suspend
           the
           baptizing
           it
           :
           )
           But
           the
           Antecedent
           is
           confessed
           :
           For
           our
           dissenting
           Brethren
           in
           this
           case
           will
           suspend
           ,
           yea
           excommunicate
           the
           Parent
           .
           Ergo
           .
        
         
           The
           reason
           of
           the
           Consequence
           is
           clear
           ,
           in
           that
           the
           Right
           of
           the
           Infant
           to
           Baptism
           is
           meerly
           on
           the
           Parents
           account
           ,
           and
           on
           supposition
           of
           his
           Right
           to
           Membership
           of
           the
           Universal
           Church
           .
           If
           therefore
           his
           Right
           be
           justly
           questioned
           ,
           and
           ●e
           suspended
           ,
           then
           the
           Infants
           Right
           must
           be
           questioned
           ,
           and
           it
           suspended
           on
           the
           same
           ground
           .
           For
           Baptism
           Sealeth
           a
           right
           of
           Union
           ,
           and
           putteth
           into
           actual
           communion
           of
           the
           Body
           Catholick
           .
        
         
           Argum.
           2.
           
           We
           ought
           not
           to
           dispense
           Gods
           Seals
           and
           Church-Priviledges
           to
           any
           without
           a
           produced
           Title
           :
           (
           Else
           we
           must
           give
           them
           to
           all
           ,
           that
           we
           can
           .
           )
           But
           for
           the
           baptism
           of
           such
           mens
           children
           ,
           as
           are
           aforementioned
           ,
           there
           can
           be
           ,
           or
           is
           ,
           no
           Title
           produced
           ;
           Ergo.
           
        
         
           The
           Major
           ,
           is
           further
           clear
           ,
           in
           that
           
             Non
             esse
             &
             non
             Apparere
          
           ,
           are
           to
           us
           all
           one
           :
           For
           it
           must
           be
           discernable
           to
           us
           by
           some
           evidence
           .
           or
           else
           it
           is
           naturally
           impossible
           for
           us
           to
           know
           it
           .
        
         
           For
           the
           Minor
           ,
           its
           clear
           that
           if
           the
           Parents
           Title
           to
           membership
           be
           questionable
           the
           Infants
           is
           so
           too
           :
           because
           the
           ground
           is
           the
           same
           ,
           and
           it
           is
           from
           the
           Parent
           that
           the
           Infant
           must
           derive
           it
           :
           and
           no
           man
           can
           give
           that
           which
           he
           hath
           not
           .
        
         
           Argum
           3.
           
           In
           civil
           Administrations
           ,
           and
           according
           to
           the
           Rules
           of
           right
           Reason
           ,
           a
           very
           high
           probability
           ,
           commonly
           called
           
             Violenta
             Praesumptio
          
           ,
           sufficeth
           to
           sentence
           and
           execution
           :
           especially
           when
           it
           is
           but
           in
           the
           withdrawing
           or
           suspending
           of
           a
           Priviledge
           .
           Therefore
           it
           must
           be
           so
           here
           .
           Because
           1.
           here
           is
           no
           reason
           to
           put
           a
           difference
           .
           2.
           
           Because
           our
           distance
           from
           other
           mens
           hearts
           ,
           doth
           in
           most
           cases
           make
           us
           uncapable
           of
           more
           .
           Impenitency
           and
           ●nfidelity
           lie
           within
           :
           and
           we
           cannot
           know
           them
           but
           by
           their
           signs
           and
           fruits
           .
           And
           3.
           
           It
           is
           their
           fault
           in
           
           giving
           occasion
           of
           such
           presumption
           ,
           and
           in
           being
           so
           like
           the
           ungodly
           ,
           if
           we
           deny
           them
           the
           Priviledges
           of
           the
           Godly
           ;
           and
           not
           our
           fault
           .
           The
           Antecedent
           is
           clearly
           known
           .
           If
           a
           man
           be
           known
           to
           bear
           another
           malice
           ,
           and
           be
           found
           standing
           by
           him
           with
           a
           bloody
           sword
           ,
           the
           person
           being
           murdered
           ,
           the
           Judge
           will
           justly
           condemn
           him
           for
           the
           murder
           ;
           though
           yet
           it
           be
           not
           absolutely
           certain
           that
           he
           did
           it
           .
           If
           a
           man
           be
           found
           
             nudus
             in
             lecto
             cum
             nuda
          
           ,
           he
           shall
           be
           judged
           a
           Fornicator
           or
           Adulterer
           ,
           though
           it
           be
           uncertain
           .
           So
           in
           other
           cases
           .
        
         
           Argum.
           4.
           
           If
           such
           violent
           presumption
           must
           not
           stand
           for
           sufficient
           proof
           for
           such
           suspension
           of
           parent
           and
           child
           ,
           then
           all
           Discipline
           (
           and
           all
           civil
           justice
           ,
           if
           it
           be
           not
           so
           there
           )
           will
           be
           eluded
           .
           For
           then
           ,
           (
           as
           no
           vice
           almost
           ,
           or
           but
           few
           ,
           will
           be
           punished
           among
           men
           ,
           nor
           few
           men
           have
           right
           )
           so
           ,
           almost
           no
           ungodly
           or
           scandalous
           sinners
           ,
           or
           few
           that
           ought
           ,
           will
           be
           excluded
           or
           suspended
           :
           And
           the
           fruit
           of
           Discipline
           ,
           its
           like
           ,
           will
           be
           judged
           scarce
           worth
           the
           trouble
           ,
           so
           few
           causes
           will
           be
           brought
           ,
           as
           will
           bring
           it
           to
           be
           strange
           .
        
         
           But
           Discipline
           must
           not
           be
           so
           eluded
           .
           Ergo.
           
        
         
           Argum.
           5.
           
           Christ
           telleth
           us
           ,
           that
           by
           their
           Fruits
           we
           should
           know
           them
           :
           therefore
           by
           fruits
           of
           Godliness
           or
           ungodliness
           we
           must
           judge
           of
           men
           as
           Godly
           or
           Ungodly
           ,
           as
           to
           these
           acts
           of
           administration
           and
           communion
           .
           We
           must
           judge
           that
           to
           be
           a
           Vine
           which
           hath
           Grapes
           ,
           and
           that
           to
           be
           no
           Thistle
           that
           hath
           Figgs
           .
           We
           judge
           not
           usually
           of
           the
           certainty
           of
           mens
           Impenitency
           ,
           or
           Infidelity
           ,
           but
           of
           the
           strong
           probability
           .
           It
           s
           possible
           a
           mans
           own
           words
           may
           be
           false
           .
        
         
           Argum.
           6.
           
           We
           must
           admit
           of
           a
           weak
           presumption
           ,
           or
           probability
           for
           admitting
           men
           to
           Priviledges
           :
           therefore
           we
           may
           admit
           of
           strong
           presumption
           for
           denying
           them
           .
           If
           we
           must
           take
           a
           probability
           in
           one
           ,
           then
           in
           the
           other
           :
           only
           allowing
           the
           difference
           ,
           as
           aforesaid
           ,
           that
           we
           must
           have
           a
           stronger
           presumption
           for
           denying
           ,
           than
           for
           granting
           is
           necessary
           .
           For
           we
           must
           be
           content
           with
           less
           evidence
           for
           a
           man
           ,
           than
           against
           a
           man.
           
        
         
           Quest.
           1.
           
           But
           what
           is
           that
           we
           may
           take
           for
           a
           sufficient
           reason
           of
           a
           mans
           claim
           ?
           And.
           2
           Quest
           ▪
           What
           must
           we
           take
           for
           a
           violent
           presumption
           ,
           of
           the
           unsoundness
           of
           his
           claim
           ?
        
         
           To
           the
           first
           I
           say
           in
           brief
           ;
           1.
           
           If
           a
           Heathen
           that
           yesterday
           was
           
           guilty
           of
           the
           grossest
           sin
           ,
           do
           come
           to
           me
           this
           day
           ,
           and
           with
           seeming
           sorrow
           confess
           his
           fault
           ,
           and
           with
           seeming
           seriousness
           profess
           to
           believe
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ;
           that
           is
           ,
           to
           believe
           all
           the
           essential
           Articles
           of
           Christian
           Religion
           ,
           and
           profess
           his
           consent
           to
           take
           God
           for
           his
           only
           God
           ,
           and
           portion
           ;
           Christ
           for
           his
           only
           Redeemer
           ,
           and
           the
           Holy
           Ghost
           for
           his
           Sanctifier
           ,
           renouncing
           the
           World
           ,
           Flesh
           ,
           and
           Devil
           ;
           I
           shall
           take
           this
           Verbal
           profession
           for
           a
           sufficient
           Reason
           of
           his
           claim
           ,
           unless
           any
           just
           Bar
           of
           exception
           be
           put
           in
           against
           him
           to
           invalidate
           it
           .
        
         
           2.
           
           The
           same
           Title
           I
           shall
           take
           for
           valid
           for
           the
           Baptism
           of
           his
           Infants
           .
        
         
           3.
           
           If
           a
           man
           have
           made
           the
           same
           profession
           ,
           and
           after
           long
           continuance
           in
           the
           Church
           doth
           offer
           his
           Child
           to
           Christ
           in
           Baptism
           ,
           and
           offer
           to
           renew
           that
           profession
           ,
           and
           enter
           his
           child
           into
           the
           same
           Covenant
           ,
           I
           shall
           suppose
           his
           claim
           just
           ,
           till
           some
           sufficient
           reason
           be
           brought
           to
           prove
           it
           unjust
           .
        
         
           1.
           
           I
           find
           that
           the
           Apostles
           took
           such
           a
           profession
           as
           a
           sufficient
           proof
           of
           the
           justice
           of
           the
           claim
           ,
           at
           the
           Parents
           own
           baptism
           :
           Not
           as
           being
           it self
           the
           Condition
           (
           called
           by
           many
           ,
           the
           Title
           )
           but
           as
           being
           such
           an
           evidence
           of
           the
           Title
           to
           us
           ,
           as
           we
           are
           bound
           to
           accept
           .
           2.
           
           In
           equity
           and
           reason
           if
           the
           condition
           of
           a
           mans
           interest
           (
           or
           his
           Title
           ,
           as
           they
           call
           it
           )
           do
           lie
           in
           the
           heart
           ,
           out
           of
           mans
           reach
           ,
           we
           must
           take
           his
           own
           profession
           as
           evidence
           sufficient
           ,
           unless
           he
           give
           himself
           the
           lye
           ,
           and
           give
           us
           other
           reason
           to
           discredit
           him
           .
           If
           a
           man
           say
           he
           is
           a
           Believer
           ,
           and
           profess
           himself
           to
           be
           a
           godly
           man
           ,
           that
           is
           ,
           a
           Lover
           and
           Honorer
           of
           God
           ;
           I
           will
           take
           him
           for
           a
           Believer
           ,
           and
           a
           godly
           man
           ,
           till
           I
           can
           disprove
           his
           profession
           .
           I
           am
           not
           not
           bound
           to
           believe
           an
           evident
           Lye
           :
           but
           I
           am
           bound
           to
           believe
           a
           man
           till
           the
           falshood
           of
           his
           speeches
           be
           evident
           .
           Charity
           believeth
           all
           (
           such
           )
           things
           ;
           and
           thinketh
           not
           evil
           without
           sufficient
           evidence
           .
           I
           need
           not
           go
           to
           a
           mans
           life
           for
           his
           evidence
           of
           his
           first
           Title
           .
           And
           for
           his
           Right
           to
           after-communion
           and
           priviledges
           ;
           though
           other
           mens
           Testimony
           of
           a
           Godly
           conversation
           be
           a
           good
           confirmation
           ,
           yet
           I
           am
           not
           alwaies
           bound
           to
           seek
           or
           require
           that
           ,
           nor
           yet
           to
           have
           a
           personal
           knowledge
           of
           it
           :
           But
           if
           any
           from
           his
           life
           will
           bring
           a
           
           cross
           evidence
           to
           disprove
           his
           own
           verbal
           profession
           of
           faith
           and
           obedience
           ,
           I
           will
           take
           it
           into
           consideration
           .
        
         
           And
           I
           could
           wish
           that
           all
           Christians
           would
           proceed
           according
           to
           this
           Rule
           ,
           and
           call
           no
           man
           ungodly
           when
           they
           cannot
           prove
           h●m
           to
           be
           such
           ,
           at
           least
           ,
           so
           far
           as
           to
           a
           strong
           presumption
           :
           But
           that
           they
           would
           take
           all
           for
           Godly
           that
           say
           they
           are
           Godly
           ,
           till
           they
           can
           disprove
           them
           .
           I
           know
           they
           will
           say
           ,
           then
           you
           will
           miscall
           men
           ,
           and
           call
           those
           Godly
           that
           are
           not
           ,
           and
           then
           you
           must
           not
           difference
           the
           Precious
           from
           the
           Vile
           :
           this
           is
           large
           charity
           indeed
           .
           To
           which
           I
           answer
           1.
           
           We
           call
           them
           but
           what
           they
           seem
           ;
           and
           2.
           what
           God
           warranteth
           us
           to
           call
           them
           ,
           the
           Apostles
           telling
           such
           themselves
           ,
           that
           they
           [
           were
           all
           the
           Sons
           of
           God
           by
           faith
           ,
           heirs
           ,
           saints
           ,
           justified
           ,
           &c.
           ]
           Gal.
           3.
           1
           
           Cor.
           1.1
           .
           &
           6.2
           .
           We
           difference
           as
           far
           as
           we
           have
           evidence
           to
           lead
           us
           ;
           and
           further
           we
           must
           not
           .
           As
           I
           said
           before
           ,
           we
           must
           imitate
           God
           in
           this
           :
           where
           the
           mixture
           is
           such
           that
           the
           Tares
           cannot
           be
           pulled
           up
           without
           pulling
           up
           the
           Corn
           ,
           both
           must
           grow
           together
           till
           the
           Harvest
           :
           we
           must
           not
           think
           to
           difference
           so
           exactly
           ,
           and
           search
           and
           sift
           so
           neer
           to
           the
           bran
           ,
           as
           God
           will
           then
           do
           .
           If
           the
           case
           be
           so
           uncertain
           and
           inevident
           ,
           that
           we
           may
           on
           such
           Grounds
           condemn
           the
           Righteous
           with
           the
           wicked
           ,
           we
           must
           let
           Righteous
           and
           wicked
           go
           together
           as
           if
           all
           were
           Righteous
           ,
           and
           call
           the
           whole
           field
           a
           Corn
           field
           ,
           for
           all
           the
           Tares
           .
        
         
           Obj.
           Then
           must
           we
           judge
           falsly
           ,
           for
           we
           must
           judge
           men
           to
           be
           what
           they
           are
           not
           .
           Answ.
           1.
           
           If
           it
           were
           so
           ,
           it
           is
           no
           sin
           in
           you
           ,
           but
           in
           them
           that
           profess
           falsly
           .
           When
           ever
           you
           judge
           the
           most
           glorious
           hypocrite
           to
           be
           Godly
           ,
           you
           judge
           falsly
           ;
           but
           not
           sinfully
           :
           for
           every
           mistake
           is
           not
           our
           sin
           .
           2.
           
           But
           I
           say
           you
           are
           not
           to
           judg
           falsly
           neither
           .
           For
           you
           are
           not
           to
           judge
           that
           it
           is
           certain
           that
           these
           are
           Godly
           men
           ,
           but
           only
           that
           its
           probable
           .
           And
           note
           well
           ,
           that
           there
           is
           a
           difference
           to
           be
           made
           within
           the
           Church
           ,
           between
           the
           better
           and
           worser
           Members
           ,
           as
           well
           as
           between
           the
           Church
           and
           those
           without
           .
           And
           observe
           ,
           that
           there
           are
           divers
           degrees
           of
           this
           probability
           of
           mens
           sincerity
           :
           some
           do
           so
           fully
           second
           their
           profession
           by
           a
           Godly
           life
           ,
           that
           we
           have
           a
           very
           strong
           confidence
           of
           their
           sincerity
           (
           though
           not
           a
           certainty
           )
           .
           Some
           do
           give
           us
           some
           good
           hopes
           ,
           but
           not
           so
           strong
           a
           perswasion
           .
           
           Some
           are
           so
           dull
           and
           negligent
           ,
           and
           faultie
           in
           their
           lives
           ,
           that
           we
           have
           much
           fear
           of
           their
           perdition
           ,
           though
           we
           are
           bound
           because
           of
           their
           profession
           ,
           to
           keep
           up
           some
           hopes
           of
           them
           ,
           as
           being
           not
           without
           some
           probability
           of
           their
           honesty
           .
           I
           doubt
           the
           common
           sort
           of
           Christians
           are
           but
           such
           as
           these
           .
           And
           therefore
           we
           may
           even
           in
           the
           Church
           preach
           for
           mens
           Conversion
           and
           Regeneration
           :
           because
           though
           we
           know
           not
           certainly
           who
           they
           be
           that
           are
           unregenerate
           ,
           yet
           we
           know
           that
           many
           such
           there
           are
           that
           profess
           Religion
           ,
           and
           have
           great
           cause
           of
           fear
           and
           jealousie
           concerning
           many
           in
           particular
           .
           So
           that
           we
           must
           place
           a
           great
           difference
           between
           those
           whom
           we
           must
           permit
           in
           the
           same
           Church-communion
           and
           must
           administer
           the
           same
           Sacraments
           to
           :
           we
           rejoyce
           in
           our
           hopes
           of
           some
           :
           we
           have
           much
           fear
           of
           the
           condemnation
           of
           others
           .
           Yet
           if
           it
           come
           not
           to
           a
           strong
           or
           violent
           presumption
           grounded
           on
           sufficient
           evidence
           ,
           we
           may
           not
           suspend
           or
           cast
           them
           out
           .
        
         
           In
           a
           word
           ,
           it
           is
           a
           verbal
           profession
           seemingly
           serious
           ,
           and
           not
           again
           contradicted
           by
           a
           cross
           profession
           of
           word
           or
           action
           ,
           that
           is
           the
           evidence
           of
           mens
           Interest
           in
           Church-Priviledges
           ,
           particularly
           of
           the
           Baptism
           of
           their
           Infants
           .
        
         
           Quest.
           What
           take
           you
           for
           a
           sufficient
           disproof
           of
           a
           verbal
           profession
           ?
           or
           a
           ground
           for
           such
           a
           violent
           presumption
           that
           a
           man
           doth
           lye
           and
           dissemble
           ,
           and
           is
           no
           Christian
           ?
        
         
           Answ.
           I
           mentioned
           you
           ten
           particulars
           before
           ,
           on
           which
           we
           may
           judge
           men
           Notoriously
           ungodly
           .
           Look
           over
           those
           again
           ,
           and
           ye
           may
           see
           what
           to
           take
           for
           a
           violent
           presumption
           .
        
         
           1.
           
           A
           man
           that
           denyeth
           any
           Essential
           part
           of
           Christian
           Religion
           ,
           though
           we
           are
           uncertain
           whether
           he
           do
           it
           resolvedly
           and
           deliberately
           ,
           yet
           if
           he
           will
           not
           upon
           sufficient
           invitation
           ,
           reverse
           that
           denial
           ,
           and
           profess
           Repentance
           of
           it
           ;
           Or
           if
           upon
           a
           just
           call
           a
           man
           refuse
           to
           profess
           his
           Belief
           of
           the
           Chr●stian
           faith
           ;
           It
           is
           ground
           of
           a
           violent
           presumption
           that
           he
           is
           no
           Christian
           or
           godly
           man.
           
        
         
           2.
           
           Those
           that
           are
           not
           only
           unable
           to
           give
           any
           account
           of
           their
           knowledge
           of
           the
           Essentials
           of
           Religion
           ,
           but
           also
           do
           by
           their
           contrary
           answers
           (
           when
           we
           put
           them
           but
           to
           affirm
           or
           deny
           )
           shew
           that
           they
           understand
           them
           not
           ,
           and
           this
           often
           ,
           though
           its
           possible
           they
           may
           be
           amazed
           ,
           or
           oblivious
           ,
           yet
           it
           s
           a
           violent
           
           presumption
           that
           they
           are
           utterly
           ignorant
           of
           the
           Essentials
           .
        
         
           And
           here
           I
           advise
           all
           to
           be
           very
           tender
           how
           they
           exclude
           people
           on
           point
           of
           meer
           ignorance
           ,
           if
           they
           1.
           are
           but
           able
           in
           private
           ,
           to
           those
           that
           they
           are
           familiar
           with
           ,
           to
           give
           a
           tolerable
           account
           of
           essentials
           .
           2.
           
           Or
           if
           they
           answer
           truly
           with
           a
           [
           yea
           ]
           or
           a
           [
           Nay
           ]
           when
           you
           contrive
           the
           matter
           into
           your
           question
           .
           3.
           
           And
           if
           they
           be
           diligent
           in
           the
           use
           of
           means
           ,
           and
           willing
           to
           Learn
           and
           live
           uprightly
           .
           And
           to
           this
           purpose
           consider
           of
           these
           things
           following
           .
           1
           Fundamentals
           or
           essentials
           are
           but
           few
           .
           2.
           
           Many
           poor
           people
           are
           of
           such
           natural
           bashfulness
           ,
           or
           hesitancy
           ,
           that
           they
           cannot
           speak
           what
           they
           know
           .
           3.
           
           Specially
           when
           Rustical
           education
           increaseth
           it
           .
           4.
           
           And
           especially
           when
           it
           is
           in
           publike
           ,
           or
           to
           a
           Minister
           whom
           they
           reverence
           .
           5.
           
           There
           are
           indigested
           ruder
           Conceptions
           ,
           which
           may
           be
           found
           ,
           and
           yet
           not
           formed
           ready
           for
           expression
           ,
           even
           in
           some
           that
           can
           speak
           well
           .
           We
           see
           some
           Ministers
           in
           Examinations
           too
           deficient
           :
           And
           the
           best
           find
           sometime
           a
           light
           which
           they
           cannot
           utter
           :
           and
           the
           force
           of
           a
           reason
           in
           their
           minds
           ,
           which
           is
           no
           whit
           ready
           for
           the
           tongue
           .
           6.
           
           Scripture
           examples
           in
           this
           point
           observed
           would
           moderate
           us
           .
           What
           did
           the
           Apostles
           require
           ?
           7.
           
           He
           that
           gives
           a
           true
           [
           Yea
           ]
           or
           a
           [
           Nay
           ]
           shews
           that
           he
           believes
           the
           Truth
           .
           8.
           
           He
           that
           in
           his
           life
           seeks
           heaven
           before
           earth
           ,
           shews
           that
           he
           knows
           it
           to
           be
           better
           than
           earth
           .
           I
           speak
           these
           things
           but
           to
           moderate
           some
           men
           .
           I
           add
           9.
           
           It
           is
           commonly
           as
           much
           the
           Ministers
           fault
           ,
           that
           he
           hath
           not
           a
           satisfactory
           Answer
           ,
           as
           the
           persons
           .
           I
           have
           noted
           it
           ,
           that
           most
           Ministers
           ,
           either
           speak
           roughly
           or
           indiscreetly
           ,
           discouragingly
           ,
           provokingly
           ,
           or
           of
           things
           not
           essential
           ;
           and
           that
           it
           is
           a
           matter
           requiring
           greater
           wisdom
           than
           most
           have
           ,
           to
           draw
           out
           the
           minds
           of
           the
           most
           ignorant
           sort
           of
           our
           people
           .
           10.
           
           And
           if
           they
           know
           not
           the
           essentials
           ,
           may
           we
           not
           help
           them
           to
           a
           tolerable
           knowledge
           of
           them
           at
           the
           present
           ,
           before
           we
           part
           with
           them
           ?
           At
           least
           ,
           we
           should
           trie
           .
        
         
           3.
           
           While
           men
           do
           wilfully
           delay
           upon
           a
           sufficient
           Call
           to
           profess
           their
           Consent
           to
           the
           matters
           in
           the
           third
           Article
           (
           forementioned
           )
           viz.
           to
           take
           God
           for
           their
           God
           ,
           Christ
           for
           their
           Saviour
           ,
           the
           Spirit
           for
           their
           Sanctifier
           ,
           the
           Word
           for
           their
           
           Rule
           ,
           we
           must
           delay
           our
           using
           them
           as
           Godly
           .
        
         
           4.
           
           He
           that
           professeth
           to
           esteem
           this
           world
           more
           than
           that
           to
           come
           ,
           add
           reverseth
           it
           not
           ,
           though
           we
           know
           not
           certainly
           whether
           he
           spoke
           it
           deliberately
           ,
           must
           be
           presumed
           ungodly
           till
           he
           reverse
           it
           .
        
         
           5.
           
           He
           that
           professeth
           not
           to
           leave
           his
           known
           sins
           ,
           but
           rather
           to
           venture
           on
           Gods
           displeasure
           ,
           though
           its
           possible
           he
           may
           speak
           it
           hastily
           in
           a
           temptation
           ,
           yet
           is
           to
           be
           presumed
           ungodly
           till
           he
           manifest
           Repentance
           ,
           that
           he
           is
           now
           of
           another
           mind
           .
        
         
           6.
           
           So
           they
           that
           profess
           that
           they
           will
           venture
           or
           lose
           their
           Interest
           in
           Heaven
           ,
           rather
           than
           forsake
           their
           sins
           ,
           till
           they
           repent
           manifestly
           of
           this
           ,
           are
           to
           be
           presumed
           to
           be
           ungodly
           .
        
         
           7.
           
           So
           they
           that
           live
           constantly
           in
           the
           commission
           of
           gross
           sins
           ,
           though
           they
           profess
           Repentance
           ,
           and
           promise
           Reformation
           ,
           yet
           have
           over
           and
           over
           broke
           their
           promises
           ,
           and
           still
           continue
           in
           the
           sin
           ,
           such
           mens
           words
           are
           not
           any
           more
           to
           be
           credited
           (
           else
           all
           Discipline
           may
           be
           eluded
           )
           till
           they
           actually
           reform
           :
           And
           though
           we
           cannot
           certainly
           tell
           just
           how
           much
           gross
           sin
           may
           stand
           with
           Grace
           :
           yet
           because
           we
           must
           judge
           by
           probable
           evidence
           ,
           and
           the
           Apostle
           telleth
           us
           that
           such
           shall
           not
           inherite
           the
           Kingdom
           of
           God
           ,
           and
           that
           if
           we
           live
           after
           the
           Flesh
           we
           shall
           die
           ,
           we
           must
           presume
           that
           men
           are
           what
           they
           appear
           to
           be
           .
           Had
           we
           such
           a
           man
           as
           Solomon
           in
           his
           sin
           to
           deal
           with
           ,
           we
           ought
           to
           use
           him
           as
           an
           ungodl●
           man
           ,
           I
           think
           .
           So
           those
           that
           have
           lately
           committed
           scandalous
           Notorious
           sin
           ,
           and
           will
           not
           on
           sufficient
           perswasion
           manifest
           any
           satisfactory
           repentance
           for
           it
           :
           we
           must
           presume
           them
           ungodly
           till
           they
           will
           manifest
           repentance
           :
           For
           we
           know
           ,
           except
           they
           repent
           they
           shall
           perish
           ;
           and
           an
           undiscovered
           repentance
           is
           to
           us
           as
           none
           .
           And
           our
           Divines
           at
           Dort
           conclude
           ,
           that
           though
           a
           Godly
           man
           lose
           not
           his
           Justification
           by
           gross
           sinning
           ,
           yet
           he
           contracts
           such
           an
           incapacity
           of
           coming
           to
           heaven
           in
           that
           state
           that
           must
           be
           removed
           by
           repentance
           ,
           or
           else
           he
           could
           not
           be
           saved
           .
        
         
           8.
           
           Those
           that
           will
           not
           hearken
           to
           them
           that
           would
           admonish
           them
           ,
           but
           refuse
           to
           obey
           their
           counsel
           for
           the
           forsaking
           of
           known
           sin
           ,
           and
           also
           despise
           and
           abuse
           them
           meerly
           for
           that
           :
           Though
           its
           possible
           this
           may
           be
           as
           As●
           did
           in
           a
           temptation
           ,
           yet
           we
           must
           presume
           till
           he
           repenteth
           ,
           that
           he
           is
           ungodly
           ;
           for
           we
           
           know
           ,
           that
           he
           that
           being
           oft
           reproved
           hardeneth
           his
           neck
           ,
           shall
           be
           destroyed
           without
           remedy
           :
           specially
           when
           it
           is
           a
           Minister
           of
           acknowledged
           sobriety
           and
           authority
           that
           doth
           reprove
           ;
           and
           the
           Reproof
           hath
           nothing
           in
           it
           that
           should
           seem
           injurious
           .
        
         
           9.
           
           Those
           that
           do
           deride
           or
           slander
           or
           persecute
           the
           generality
           of
           Godly
           men
           about
           them
           ,
           for
           their
           apparent
           Godly
           practices
           ,
           in
           matters
           of
           weight
           in
           Religion
           :
           though
           its
           possible
           in
           a
           Temptation
           they
           may
           do
           it
           upon
           some
           mis-reports
           and
           mis-apprehensions
           ,
           yet
           till
           they
           manifest
           repentance
           ,
           we
           have
           sufficient
           reason
           to
           presume
           that
           they
           are
           ungodly
           men
           .
           So
           for
           those
           that
           evidently
           endeavour
           the
           disgracing
           or
           extirpation
           of
           Godliness
           .
        
         
           10.
           
           Those
           that
           either
           profess
           to
           take
           a
           godly
           life
           as
           an
           unnecessary
           ,
           or
           that
           being
           convinced
           ,
           or
           having
           full
           evidence
           which
           might
           convince
           them
           ,
           do
           yet
           refuse
           to
           hear
           the
           word
           ,
           to
           pray
           at
           all
           ,
           to
           seek
           heaven
           in
           the
           first
           place
           ,
           to
           hold
           communion
           with
           any
           Christian
           Church
           ,
           or
           to
           be
           guided
           by
           the
           Ministers
           of
           Christ
           according
           to
           his
           Word
           ,
           while
           they
           refuse
           to
           perform
           these
           necessary
           parts
           of
           Christian
           duty
           ,
           after
           due
           admonition
           ,
           and
           give
           no
           tolerable
           reason
           of
           their
           refusal
           ,
           are
           groundedly
           to
           be
           presumed
           to
           be
           persons
           ungodly
           .
        
         
           Object
           .
           But
           (
           I
           know
           some
           dissenting
           Brethren
           will
           say
           )
           what
           a
           Labyrinth
           do
           you
           bring
           the
           Church
           into
           on
           your
           grounds
           ?
           while
           we
           must
           judge
           of
           mens
           sincerity
           ,
           we
           are
           left
           at
           uncertainty
           ;
           and
           who
           knows
           among
           al
           these
           difficulties
           whom
           to
           judge
           godly
           ,
           and
           whom
           ungodly
           ?
           Thus
           Ministers
           are
           made
           Lords
           of
           the
           Consciences
           of
           men
           ,
           or
           enabled
           to
           tyrannize
           .
        
         
           Answ.
           1.
           
           Where
           the
           case
           is
           most
           Notorious
           ,
           there
           needeth
           no
           Judge
           .
           Where
           the
           Probabilities
           are
           such
           as
           require
           a
           Determiner
           ,
           it
           is
           the
           Ministers
           Office
           :
           and
           a
           main
           part
           of
           his
           work
           ,
           of
           necessity
           to
           the
           Church
           ,
           and
           not
           to
           be
           called
           or
           accounted
           Tyranny
           .
           2.
           
           But
           ,
           it
           is
           an
           easie
           matter
           to
           cavil
           at
           large
           against
           almost
           any
           cause
           ;
           Destructive
           arguing
           is
           the
           easiest
           .
           But
           
             incommodum
             non
             solvit
             Argumentum
          
           .
           The
           thing
           I
           would
           see
           is
           a
           better
           way
           .
           Do
           our
           Brethrens
           Grounds
           afford
           us
           any
           better
           footing
           ?
           Quest.
           1.
           
           Will
           you
           take
           any
           verbal
           profession
           as
           a
           title
           ,
           or
           not
           ?
           If
           any
           whatsoever
           ;
           then
           if
           a
           man
           tell
           you
           I
           will
           come
           such
           a
           day
           ,
           
           and
           in
           scorn
           to
           Christ
           profess
           Christianity
           ,
           or
           if
           he
           tell
           you
           when
           he
           hath
           done
           ,
           I
           did
           but
           dissemble
           ,
           for
           fear
           or
           favour
           ,
           or
           if
           he
           deride
           while
           he
           doth
           it
           ,
           or
           contradict
           it
           in
           other
           words
           ,
           you
           will
           take
           it
           for
           good
           .
           Or
           if
           a
           man
           come
           drunk
           to
           present
           his
           child
           in
           Baptism
           (
           as
           they
           have
           done
           to
           me
           to
           require
           it
           )
           Or
           if
           he
           fall
           a
           swearing
           and
           cursing
           at
           the
           Ordinance
           :
           Or
           say
           ,
           I
           will
           never
           be
           ruled
           by
           Christ
           or
           Scripture
           :
           If
           any
           profession
           must
           serve
           ,
           then
           these
           ;
           But
           I
           hope
           not
           so
           .
           If
           not
           any
           whatever
           ;
           Then
           ,
           1.
           
           Tell
           us
           how
           you
           will
           distinguish
           ;
           will
           you
           not
           reject
           all
           that
           is
           apparently
           lying
           ?
           How
           will
           you
           difference
           between
           Truth
           and
           a
           lye
           ?
           what
           cross
           evidence
           will
           you
           take
           for
           currant
           ?
           tell
           us
           that
           we
           may
           also
           know
           .
           If
           only
           words
           ,
           than
           what
           if
           a
           man
           worship
           actively
           the
           Sun
           or
           Moon
           ,
           while
           verbally
           he
           makes
           the
           Christian
           profession
           ?
           will
           it
           not
           disable
           and
           discredit
           his
           profession
           with
           you
           ?
           what
           if
           he
           have
           for
           twenty
           years
           (
           O
           that
           I
           had
           none
           such
           neer
           me
           )
           been
           drunk
           ,
           once
           a
           week
           or
           fortnight
           ,
           and
           sometime
           thrice
           a
           week
           ,
           and
           still
           confess
           it
           and
           promise
           amendment
           ?
           Is
           his
           word
           to
           be
           taken
           ?
           2.
           
           If
           you
           were
           to
           baptize
           an
           Aged
           man
           ,
           that
           comes
           new
           into
           Christianity
           would
           not
           you
           be
           the
           judges
           whether
           his
           profession
           seemed
           serious
           or
           not
           ?
           and
           proceed
           on
           meer
           probabilities
           ,
           as
           well
           as
           we
           ?
           3.
           
           Do
           you
           not
           in
           admitting
           persons
           to
           the
           Lords
           Supper
           ,
           make
           your selves
           judges
           whether
           his
           profession
           be
           serious
           ,
           yea
           and
           take
           in
           his
           conversation
           for
           evidence
           ?
           and
           are
           you
           not
           put
           in
           all
           this
           upon
           the
           same
           uncertainties
           ,
           and
           to
           the
           use
           of
           probabilities
           as
           we
           ?
           4.
           
           So
           you
           do
           ,
           I
           suppose
           in
           excommunication
           for
           impenitency
           :
           Or
           at
           least
           ,
           in
           case
           of
           absolution
           of
           the
           penitent
           ,
           will
           not
           you
           be
           judges
           on
           probable
           grounds
           ,
           whether
           his
           Repentance
           seem
           serious
           ?
           and
           take
           a
           violent
           presumption
           as
           ground
           for
           some
           determinations
           ?
           Yet
           I
           hope
           in
           all
           this
           you
           are
           no
           tyrants
           .
           There
           is
           a
           necessity
           of
           a
           standing
           Ministry
           to
           decide
           such
           matters
           ,
           and
           rule
           the
           Church
           :
           therefore
           are
           such
           matters
           to
           be
           decided
           by
           them
           .
        
      
       
         
         
         
           The
           fourth
           Disputation
           .
           Whether
           any
           besides
           Regenerate
           Believers
           have
           a
           Right
           to
           the
           Sacraments
           given
           them
           by
           God
           ,
           and
           may
           thereupon
           require
           them
           and
           receive
           them
           .
        
         
           WE
           take
           it
           for
           granted
           ,
           that
           the
           Right
           of
           Infants
           is
           upon
           the
           account
           of
           their
           Parents
           Faith
           ,
           and
           Dedication
           of
           themselves
           and
           theirs
           to
           God
           ;
           and
           that
           they
           are
           uncapable
           themselves
           of
           requiring
           the
           Sacraments
           :
           And
           therefore
           we
           shall
           make
           but
           little
           mention
           of
           them
           in
           this
           Dispute
           ;
           but
           manage
           it
           with
           special
           respect
           to
           the
           Adult
           ,
           seeing
           the
           Case
           of
           Infants
           will
           be
           that
           way
           best
           resolved
           .
        
         
           We
           mention
           [
           Regenerate
           Believers
           ]
           to
           signifie
           those
           men
           who
           perform
           that
           Faith
           which
           is
           the
           condition
           of
           the
           Gospel-Promise
           ;
           commonly
           called
           justifying
           or
           saving
           Faith.
           
        
         
           By
           Sacraments
           we
           mean
           Baptism
           ,
           or
           the
           Lords
           Supper
           .
        
         
           The
           principal
           thing
           that
           needeth
           Explication
           ,
           is
           the
           word
           [
           Right
           .
           ]
           And
           it
           signifieth
           divers
           things
           according
           to
           the
           several
           Objects
           and
           Acts
           to
           which
           it
           is
           related
           .
           1.
           
           A
           man
           may
           give
           Right
           to
           a
           Benefit
           ,
           and
           another
           receive
           it
           divers
           waies
           .
           Either
           by
           a
           Premiant
           Law
           ,
           if
           he
           be
           a
           Superiour
           in
           Rule
           ;
           or
           by
           a
           Testament
           ,
           Promise
           ,
           or
           other
           Donation
           or
           Deed
           of
           Gift
           ;
           or
           by
           Sale
           ,
           Exchange
           ,
           or
           other
           contract
           by
           way
           of
           commutation
           .
           
           
           The
           last
           is
           nothing
           to
           our
           case
           ,
           as
           the
           Right
           is
           made
           over
           to
           us
           ;
           for
           we
           could
           not
           purchase
           it
           ,
           though
           the
           Right
           that
           Christ
           hath
           to
           convey
           it
           ,
           may
           be
           fitly
           said
           to
           be
           due
           in
           Commutative
           Justice
           ,
           as
           being
           purchased
           by
           him
           .
           The
           Right
           which
           we
           have
           to
           Benefits
           from
           God
           ,
           is
           alwayes
           by
           free
           Donation
           (
           for
           we
           are
           capable
           of
           no
           other
           ;
           )
           and
           by
           a
           Donation
           that
           partaketh
           of
           the
           natu●e
           of
           a
           Law
           :
           This
           Deed
           of
           Gift
           is
           called
           a
           Promise
           ,
           Testament
           ,
           Covenant
           ,
           &c.
           in
           Scripture
           (
           for
           the
           single
           promise
           of
           God
           ,
           is
           oft
           called
           a
           Covenant
           )
           the
           Nature
           of
           this
           Right
           to
           Benefits
           consisteth
           in
           the
           
             Debitum
             habendi
          
           ,
           the
           Dueness
           of
           them
           to
           the
           person
           from
           another
           .
        
         
           This
           Right
           is
           said
           to
           be
           Given
           ,
           because
           it
           is
           it self
           a
           Benefit
           ,
           as
           being
           
             Right
             to
             a
             Benefit
          
           ;
           and
           the
           Party
           is
           said
           to
           have
           it
           .
        
         
           2.
           
           Another
           kind
           of
           Right
           to
           Benefit
           ,
           is
           that
           which
           accidentally
           and
           indirectly
           ariseth
           from
           another
           mans
           Duty
           :
           As
           
             e.
             g.
          
           the
           Physician
           of
           an
           Hospital
           ,
           commandeth
           his
           Apothecary
           to
           give
           so
           much
           of
           such
           a
           precious
           Cordial
           to
           every
           one
           of
           his
           Patien●s
           who
           fainteth
           or
           falls
           into
           a
           Lipothymie
           ,
           but
           not
           to
           the
           rest
           :
           Some
           of
           the
           Patients
           that
           they
           may
           partake
           of
           the
           Cordial
           ,
           pretend
           to
           faint
           or
           swoun
           :
           The
           Apothecary
           doth
           his
           best
           to
           discern
           whether
           they
           dissemble
           ,
           and
           cannot
           discern
           it
           :
           Hereupon
           it
           is
           his
           duty
           to
           give
           it
           these
           as
           well
           as
           to
           others
           ,
           because
           he
           that
           commanded
           the
           Administration
           intended
           not
           that
           he
           should
           know
           the
           heart
           ,
           or
           be
           infallible
           ,
           but
           should
           proceed
           according
           to
           his
           best
           skill
           and
           judgement
           ,
           or
           else
           he
           must
           do
           nothing
           :
           So
           that
           
             esse
             &
             apparere
             ,
             &
             non
             esse
             &
             non
             apparere
             ,
          
           is
           all
           one
           to
           him
           .
           The
           dissembling
           of
           the
           Patient
           doth
           accidentally
           occasion
           ,
           or
           cause
           it
           to
           be
           his
           duty
           to
           give
           him
           the
           Cordial
           :
           And
           when
           it
           is
           become
           his
           duty
           to
           Give
           it
           ,
           the
           Patient
           may
           so
           far
           be
           said
           to
           have
           Right
           to
           it
           ,
           as
           that
           he
           may
           justifie
           his
           demand
           before
           any
           Physitians
           that
           are
           unacquainted
           with
           his
           dissimulation
           ,
           and
           the
           Apothecary
           had
           truly
           a
           Right
           or
           Power
           to
           give
           it
           ,
           and
           may
           justifie
           it
           before
           any
           .
           Yet
           this
           is
           but
           improperly
           called
           
             A
             Right
             to
             the
             Cordial
          
           ,
           and
           properly
           it
           is
           but
           to
           be
           the
           Object
           of
           the
           
             Just
             Action
          
           of
           the
           Administer
           .
           For
           though
           the
           Apothecary
           had
           warrant
           to
           administer
           it
           upon
           a
           claim
           ,
           though
           wrong
           ,
           yet
           the
           Patient
           had
           no
           Right
           to
           warrant
           his
           claim
           ;
           and
           
           therefore
           his
           claim
           it self
           being
           unjust
           for
           want
           of
           Antecedent
           Right
           ,
           it
           could
           not
           give
           him
           a
           proper
           subsequent
           Right
           ,
           though
           in
           the
           common
           judgement
           of
           undiscerning
           men
           ,
           he
           had
           Right
           .
        
         
           3.
           
           A
           kind
           of
           Right
           in
           a
           Benefit
           may
           be
           conveyed
           by
           Actual
           Physical
           Application
           ,
           without
           moral
           conveyance
           of
           Title
           :
           As
           if
           I
           cast
           a
           Garment
           over
           a
           mad
           man
           that
           strips
           himself
           naked
           ,
           while
           it
           is
           on
           him
           ,
           he
           may
           (
           but
           improperly
           )
           be
           said
           to
           have
           Right
           in
           it
           :
           which
           is
           but
           properly
           
             non
             inju●te
             uti
          
           ;
           it
           is
           no
           injustice
           in
           him
           to
           use
           it
           while
           you
           perm●t
           him
           .
           But
           this
           is
           nothing
           to
           our
           present
           Case
           .
           1.
           
           Because
           it
           is
           not
           an
           Antecedent
           Right
           
             to
             the
             thing
          
           ,
           but
           a
           subsequent
           Right
           
             in
             the
             thing
          
           when
           they
           have
           it
           ;
           and
           is
           no
           ground
           of
           claim
           before
           hand
           ,
           the
           partie
           having
           no
           Antecedent
           Title
           :
           But
           our
           Case
           concerneth
           an
           Antedent
           Title
           ;
           or
           else
           the
           question
           would
           be
           only
           whether
           Sacraments
           be
           Null
           to
           such
           when
           they
           have
           them
           .
           2.
           
           Because
           this
           is
           not
           proper
           Right
           .
           3.
           
           Because
           even
           this
           
             non
             injustè
             possidere
          
           ,
           never
           falls
           out
           to
           be
           the
           Case
           of
           the
           unsanctified
           unbelieving
           Soul
           ;
           because
           it
           is
           not
           bare
           providential
           disposal
           that
           casteth
           Sacraments
           upon
           him
           like
           the
           rain
           from
           Heaven
           ,
           but
           it
           is
           his
           own
           unjust
           claim
           and
           seeking
           that
           antecedeth
           and
           causeth
           his
           possession
           ,
           so
           that
           we
           may
           dismiss
           this
           from
           our
           further
           enquiry
           .
           And
           there
           is
           (
           that
           I
           remember
           )
           no
           other
           way
           of
           conveying
           Right
           to
           Benefits
           which
           can
           possibly
           concern
           our
           Case
           ,
           than
           these
           above-mentioned
           :
           and
           therefore
           I
           may
           suppose
           that
           here
           is
           a
           sufficient
           Enumeration
           .
           If
           any
           would
           make
           a
           Contract
           or
           mutu●l
           Covenant
           to
           be
           a
           different
           way
           ,
           they
           are
           deceived
           :
           For
           as
           our
           covenanting
           Act
           conferreth
           not
           the
           Benefit
           ,
           but
           is
           only
           a
           condition
           of
           Gods
           Collation
           ,
           (
           else
           a
           man
           should
           give
           it
           to
           himself
           .
           )
           so
           the
           covenanting
           act
           on
           Gods
           part
           is
           by
           the
           fore-described
           free
           Donation
           ;
           and
           it
           is
           only
           by
           the
           standing
           promise
           ,
           which
           is
           not
           altered
           when
           we
           consent
           ,
           though
           only
           then
           it
           become
           effectual
           ,
           because
           that
           consent
           is
           the
           condition
           of
           its
           efficacy
           .
        
         
           So
           much
           concerning
           the
           
             Right
             to
             Benefits
          
           ,
           and
           the
           
             debitum
             habendi
          
           ,
           or
           antecedent
           Title
           .
        
         
           The
           next
           kind
           of
           R●ght
           is
           that
           which
           respecteth
           not
           Benefits
           ,
           but
           our
           own
           Act●ons
           .
           And
           this
           Right
           or
           Justness
           of
           Actions
           ,
           
           is
           1.
           
           Of
           the
           Actions
           of
           an
           Officer
           or
           Administrator
           ,
           which
           is
           
             Autoritas
             agendi
          
           ,
           and
           proceedeth
           from
           a
           Commission
           ,
           or
           a
           command
           which
           is
           equivalent
           .
           2.
           
           The
           
             Actions
             of
             a
             subject
             as
             such
          
           in
           Obeying
           ;
           which
           is
           
             Officium
             ,
             or
             Debitum
             agendi
          
           ,
           commonly
           called
           Duty
           .
           This
           resulteth
           from
           the
           preceptive
           part
           of
           every
           Law.
           And
           so
           every
           man
           hath
           a
           Right
           to
           do
           his
           Duty
           ;
           which
           strictly
           is
           but
           to
           say
           ,
           It
           is
           right
           that
           he
           do
           it
           ,
           or
           it
           is
           due
           from
           him
           to
           God
           ,
           or
           he
           is
           obliged
           to
           it
           .
           3.
           
           The
           third
           sort
           of
           Actions
           are
           such
           as
           are
           
             neither
             commanded
             nor
             forbidden
          
           ,
           but
           either
           the
           Law
           medleth
           not
           with
           them
           ,
           and
           so
           
             negatively
             permitteth
          
           them
           ,
           or
           else
           it
           expresly
           maketh
           them
           indifferent
           ,
           and
           so
           
             positively
             permitteth
          
           them
           ,
           such
           we
           say
           a
           man
           may
           rightfully
           do
           ;
           which
           is
           indeed
           neither
           necessarily
           ,
           nor
           sinfully
           ;
           but
           only
           the
           things
           are
           Licita
           ,
           such
           as
           may
           be
           done
           .
        
         
           To
           apply
           these
           to
           our
           present
           Case
           ;
           It
           is
           evident
           that
           none
           of
           these
           are
           meant
           in
           our
           present
           Question
           .
           For
           1.
           the
           Question
           is
           not
           ,
           whether
           it
           be
           lawful
           to
           a
           Minister
           to
           give
           the
           Sacrament
           to
           any
           that
           is
           unregenerate
           :
           For
           ,
           supposing
           that
           they
           require
           it
           ,
           this
           is
           out
           of
           doubt
           ;
           and
           we
           may
           justly
           (
           though
           with
           due
           limitations
           and
           conditions
           )
           excite
           them
           to
           desire
           it
           ,
           while
           we
           know
           them
           not
           to
           be
           unregenerate
           ,
           or
           perswade
           them
           to
           do
           it
           with
           Faith
           and
           Repentance
           .
           2.
           
           Nor
           yet
           is
           it
           any
           of
           our
           Question
           ,
           whether
           the
           Action
           of
           Receiving
           be
           commanded
           to
           any
           that
           are
           unregenerate
           ,
           and
           so
           be
           his
           Duty
           ?
           Though
           this
           Question
           being
           as
           necessary
           to
           our
           End
           ,
           as
           that
           propounded
           ,
           I
           shall
           also
           speak
           anon
           to
           the
           decision
           of
           it
           .
           3.
           
           Nor
           is
           it
           any
           of
           our
           question
           ,
           whether
           Sacramental
           Reception
           be
           meerly
           
             quid
             licitum
          
           ,
           or
           an
           indifferent
           thing
           to
           them
           :
           For
           this
           is
           not
           pretended
           .
        
         
           Our
           Question
           is
           then
           1.
           of
           the
           Benefit
           directly
           ,
           and
           of
           the
           Duty
           but
           consequentially
           .
           2
           and
           of
           the
           
             Debitum
             habendi
          
           directly
           ,
           and
           but
           consequently
           of
           the
           
             Debitum
             agendi
          
           .
           3.
           and
           of
           the
           Title
           which
           is
           the
           foundation
           of
           Right
           ,
           or
           of
           an
           Antecedent
           Right
           to
           the
           benefit
           ,
           even
           a
           Right
           that
           may
           warrant
           before
           God
           a
           claim
           ;
           and
           not
           of
           a
           meer
           subsequent
           Right
           in
           it
           ;
           much
           less
           of
           a
           Possession
           without
           proper
           Right
           ,
           or
           of
           a
           being
           an
           Object
           of
           the
           just
           Action
           of
           another
           .
           4.
           
           It
           is
           of
           a
           Right
           given
           by
           God
           ,
           
           and
           not
           of
           any
           thing
           which
           they
           may
           call
           a
           Right
           that
           cometh
           another
           way
           .
        
         
           Before
           I
           come
           to
           the
           Negative
           of
           the
           Question
           ,
           which
           I
           shall
           maintain
           ,
           I
           shall
           lay
           down
           what
           is
           easily
           granted
           the
           Opponent
           in
           these
           few
           Propositions
           following
           .
        
         
           Prop.
           1.
           
           God
           hath
           bestowed
           Christ
           with
           his
           Benefits
           ,
           Justification
           ,
           Adoption
           ,
           Sanctification
           ,
           and
           Right
           to
           Sacraments
           ;
           Conditionally
           upon
           all
           (
           at
           least
           ,
           that
           hear
           that
           word
           :
           )
           Even
           Infidels
           ,
           Heathens
           ,
           Persecutors
           of
           Christianity
           ,
           that
           never
           had
           a
           thought
           of
           accepting
           Christ.
           
        
         
           Prop.
           2.
           
           Ministers
           may
           and
           must
           give
           the
           Sacraments
           to
           many
           Professors
           of
           saving
           Faith
           and
           Repentance
           ,
           who
           have
           not
           the
           Faith
           or
           Repentance
           which
           they
           profess
           ,
           supposing
           that
           these
           shall
           require
           the
           Sacraments
           at
           their
           hands
           .
        
         
           Prop.
           3.
           
           These
           Hypocrites
           may
           have
           right
           to
           the
           Sacraments
           
             in
             foro
             Ecclesiae
          
           ;
           that
           is
           ,
           
             Ecclesiâ
             Judice
          
           :
           which
           is
           no
           more
           than
           this
           ,
           that
           their
           pretence
           of
           a
           true
           Right
           before
           God
           ,
           is
           such
           as
           the
           Church
           cannot
           judge
           to
           be
           false
           ,
           and
           therefore
           is
           bound
           to
           administer
           the
           Sacraments
           to
           them
           ,
           as
           to
           men
           who
           seem
           to
           have
           that
           proper
           right
           ,
           as
           far
           as
           they
           can
           judge
           .
        
         
           Prop.
           4.
           
           If
           it
           shall
           after
           be
           discovered
           that
           the
           party
           had
           no
           proper
           right
           ,
           but
           that
           the
           Church
           was
           mistaken
           in
           their
           judgement
           ,
           it
           will
           not
           follow
           that
           therefore
           the
           external
           Baptism
           was
           or
           is
           Null
           ,
           or
           to
           be
           re-administred
           ,
           though
           it
           reacheth
           not
           its
           main
           ends
           .
        
         
           Prop.
           5.
           
           Infidels
           ,
           Heathens
           ,
           Turks
           ,
           are
           obliged
           to
           seek
           to
           be
           baptized
           ,
           and
           to
           receive
           the
           Lords
           Supper
           ;
           that
           is
           ,
           to
           become
           true
           Believers
           ,
           and
           then
           to
           seek
           and
           receive
           the
           Sacraments
           .
        
         
           Prop.
           6.
           
           When
           the
           Church
           administreth
           Sacraments
           to
           Hypocrites
           ,
           as
           they
           do
           but
           their
           duty
           ,
           so
           God
           approveth
           their
           action
           ,
           as
           knowing
           they
           do
           their
           duty
           :
           And
           therefore
           so
           far
           as
           that
           comes
           to
           the
           improper
           Right
           
             Coram
             Ecclesià
          
           ,
           is
           also
           
             Coram
             Deo.
          
           As
           in
           the
           foresaid
           Comparison
           :
           If
           the
           Physitian
           knew
           his
           P●tient
           to
           dissemble
           ,
           that
           he
           might
           have
           his
           Cordial
           ,
           and
           the
           Apothecary
           did
           not
           know
           it
           ,
           the
           Physitian
           will
           justifie
           his
           Apothecary
           in
           his
           Administration
           .
           So
           will
           God
           justifie
           the
           foresaid
           Administration
           of
           his
           Sacraments
           ,
           and
           
           acknowledge
           the
           Hypocrite
           to
           be
           the
           Object
           of
           our
           just
           tradition
           .
        
         
           For
           the
           Negative
           ;
           Prop.
           1.
           
           God
           hath
           not
           given
           by
           promise
           ,
           Testament
           ,
           or
           any
           other
           Deed
           of
           Gift
           ,
           a
           proper
           Title
           to
           Sacraments
           to
           any
           that
           have
           not
           saving
           Faith
           and
           Repentance
           (
           and
           their
           seed
           )
           which
           
             Coram
             Deo
          
           ,
           will
           warrant
           them
           to
           require
           and
           receive
           them
           .
        
         
           Prop.
           2.
           
           God
           hath
           not
           commanded
           or
           allowed
           any
           that
           have
           not
           saving
           faith
           ,
           to
           seek
           or
           receive
           the
           Sacraments
           ,
           in
           that
           condition
           ;
           but
           hath
           made
           it
           the
           order
           of
           their
           Duty
           ,
           first
           to
           Repent
           and
           Believe
           ,
           and
           then
           to
           seek
           and
           receive
           the
           Sacraments
           .
        
         
           These
           two
           Propositions
           I
           shall
           now
           briefly
           ,
           but
           sufficiently
           prove
           .
           The
           first
           hath
           in
           it
           three
           parts
           ,
           1.
           
           That
           God
           hath
           not
           made
           any
           Deed
           of
           Gift
           of
           Sacraments
           or
           right
           to
           Sacraments
           to
           any
           that
           are
           short
           of
           saving
           Faith
           ,
           (
           save
           the
           seed
           of
           the
           faithful
           )
           2.
           
           That
           therefore
           such
           have
           no
           title
           to
           Sacraments
           
             Coram
             Deo
          
           ,
           that
           can
           properly
           be
           so
           called
           .
           3.
           
           That
           therefore
           they
           cannot
           lawfully
           Claim
           and
           Receive
           them
           (
           though
           if
           they
           claim
           them
           we
           may
           lawfully
           Administer
           them
           )
           To
           avoid
           confusion
           ,
           I
           shall
           take
           these
           distinctly
           .
        
         
           1.
           
           That
           God
           hath
           made
           no
           Promise
           or
           Deed
           of
           Gift
           of
           Sacraments
           or
           Right
           to
           them
           ,
           to
           any
           that
           are
           short
           of
           saving
           faith
           ,
           or
           on
           any
           lower
           Condition
           than
           saving
           Faith
           ,
           I
           prove
           :
        
         
           Arg.
           1.
           
           There
           is
           none
           such
           to
           be
           found
           in
           Scripture
           .
           Therefore
           God
           hath
           made
           none
           such
           .
           We
           have
           long
           expected
           the
           production
           of
           any
           such
           Gift
           or
           Promise
           ;
           and
           yet
           none
           is
           produced
           :
           Which
           is
           likely
           would
           have
           been
           if
           it
           could
           have
           been
           found
           .
           And
           if
           it
           be
           not
           in
           Scripture
           ,
           it
           is
           nowhere
           .
        
         
           Arg.
           2.
           
           If
           the
           Promise
           or
           grant
           of
           Right
           to
           Sacraments
           be
           made
           on
           any
           Condition
           besides
           saving
           faith
           ,
           then
           1.
           either
           on
           the
           Condition
           of
           the
           Profession
           of
           that
           Faith
           ;
           2.
           or
           on
           the
           Condition
           of
           a
           real
           inferiour
           faith
           ;
           or
           3.
           on
           Condition
           of
           the
           Profession
           of
           that
           inferiour
           faith
           .
           But
           none
           of
           these
           three
           .
           Ergo
           .
        
         
           The
           Enumeration
           will
           be
           acknowledged
           sufficient
           by
           them
           that
           we
           have
           now
           to
           deal
           with
           .
           And
           1.
           
           That
           the
           bare
           profession
           of
           saving
           Faith
           is
           never
           made
           the
           condition
           of
           any
           Promise
           
           or
           Deed
           of
           Gift
           ,
           by
           which
           a
           Title
           to
           Baptism
           is
           conveyed
           ,
           appeareth
           ,
           1.
           
           In
           that
           none
           such
           are
           found
           in
           all
           the
           Scripture
           :
           God
           nowhere
           saith
           ,
           
             If
             thou
             wilt
             but
             profess
             or
             say
             th●t
             thou
             believest
             ,
             thou
             shalt
             be
             baptized
             ,
             or
             have
             Right
             to
             Sacraments
          
           (
           though
           the
           Church
           must
           administer
           them
           on
           that
           Profession
           )
           2.
           
           Else
           God
           should
           command
           a
           man
           to
           lye
           ,
           or
           justifie
           him
           in
           it
           ,
           and
           make
           a
           lye
           the
           condition
           of
           his
           mercies
           .
           Though
           every
           duty
           be
           not
           the
           condition
           of
           Justification
           ,
           yet
           every
           such
           condition
           is
           a
           duty
           ,
           and
           every
           duty
           is
           commanded
           ;
           and
           God
           doth
           not
           Command
           any
           man
           to
           lye
           ,
           or
           to
           profess
           to
           be
           what
           he
           is
           not
           ,
           or
           do
           what
           he
           doth
           not
           ,
           or
           have
           what
           he
           hath
           not
           .
           Much
           less
           will
           he
           make
           this
           the
           condition
           of
           his
           promises
           .
        
         
           Object
           .
           God
           commandeth
           both
           Believing
           and
           Profession
           ;
           therefore
           Profession
           is
           part
           of
           their
           duty
           ;
           and
           their
           sin
           is
           not
           that
           
             they
             Profess
          
           ,
           but
           that
           they
           do
           
             not
             Believe
          
           .
        
         
           Answ.
           But
           God
           so
           connexeth
           these
           duties
           together
           ,
           that
           the
           later
           is
           a
           sin
           ,
           and
           no
           duty
           ,
           if
           it
           keep
           not
           its
           place
           ,
           and
           be
           performed
           without
           the
           former
           .
           If
           a
           man
           tell
           a
           lye
           by
           speaking
           any
           good
           which
           he
           never
           thought
           ,
           its
           true
           that
           God
           would
           have
           had
           him
           both
           think
           it
           and
           speak
           it
           ,
           and
           then
           it
           would
           have
           been
           no
           lye
           ;
           but
           he
           would
           not
           have
           him
           speak
           it
           before
           he
           think
           it
           ;
           for
           then
           its
           a
           lye
           :
           And
           you
           cannot
           say
           that
           his
           sin
           is
           only
           in
           
             not
             thinking
          
           it
           ,
           and
           not
           in
           speaking
           it
           ,
           which
           was
           part
           of
           his
           duty
           :
           For
           it
           was
           both
           his
           sin
           ,
           
             Not
             to
             think
             it
             ,
             and
             to
             speak
             it
             when
             he
             did
             not
             think
             it
          
           ;
           and
           
             spe●king
             it
          
           was
           not
           his
           duty
           ,
           save
           upon
           presupposal
           that
           he
           think
           it
           ,
           or
           it
           was
           not
           in
           any
           other
           order
           to
           be
           performed
           .
           The
           same
           is
           here
           the
           case
           between
           Believing
           and
           professing
           to
           Believe
           .
        
         
           3.
           
           God
           maketh
           nothing
           the
           matter
           of
           Duty
           ,
           or
           the
           Condition
           of
           his
           Gifts
           ,
           but
           what
           hath
           some
           moral
           worth
           in
           it
           which
           may
           shew
           it
           fit
           to
           be
           well
           pleasing
           to
           him
           .
           But
           the
           bare
           verbal
           Profession
           of
           that
           which
           is
           not
           in
           the
           heart
           ,
           hath
           no
           such
           Moral
           worth
           in
           it
           as
           may
           make
           it
           pleasing
           in
           his
           eyes
           .
           Ergo
           .
        
         
           2.
           
           And
           then
           for
           an
           Inferiour
           Faith
           ,
           that
           this
           is
           not
           the
           condition
           of
           Gods
           Promise
           ,
           I
           have
           fully
           proved
           in
           another
           Disputation
           :
           Moreover
           ,
           1.
           
           No
           such
           promise
           can
           be
           produced
           out
           of
           the
           Word
           of
           God
           :
           If
           it
           could
           ,
           its
           l●ke
           we
           should
           have
           had
           
           it
           ere
           now
           .
           2.
           
           The
           promises
           are
           expresly
           made
           on
           the
           condition
           of
           saving
           faith
           ;
           therefore
           not
           of
           any
           other
           .
           Of
           this
           more
           in
           the
           following
           Arguments
           .
           Only
           here
           I
           add
           ,
           that
           as
           to
           the
           Administration
           of
           Seals
           ,
           no
           man
           can
           know
           the
           sincerity
           or
           reality
           of
           an
           inferior
           kind
           of
           Faith
           any
           more
           than
           of
           a
           saving
           Faith.
           
        
         
           3.
           
           And
           then
           for
           the
           third
           ,
           viz.
           The
           Profession
           of
           a
           Dogmatical
           or
           other
           inferior
           Faith
           ,
           it
           can
           be
           no
           condition
           .
           1.
           
           Because
           the
           faith
           it self
           professed
           is
           none
           ;
           therefore
           the
           profession
           of
           it
           i●
           none
           .
           2.
           
           The
           profession
           of
           a
           saving
           faith
           is
           none
           :
           Much
           less
           of
           a
           lower
           faith
           .
        
         
           Observe
           in
           all
           this
           ,
           that
           when
           I
           mention
           a
           Dogmatical
           Faith
           ,
           I
           take
           it
           in
           Mr.
           Blake's
           sense
           ,
           and
           the
           sense
           that
           its
           commonly
           taken
           in
           ,
           viz.
           for
           an
           assent
           that
           comes
           short
           of
           that
           which
           justifieth
           ;
           and
           not
           as
           some
           of
           the
           Ancients
           did
           ,
           who
           called
           justifying
           Faith
           by
           the
           name
           of
           Dogmatical
           Faith
           ,
           as
           dist
           not
           from
           Miraculous
           Faith
           ,
           because
           they
           ordinarily
           placed
           Justifying
           Faith
           in
           Assent
           :
           So
           
             Cyril
             ,
             and
             John
             Hierosol
             .
             Cateches
             .
          
           5.
           pag.
           (
           mihi
           )
           43.
           distinguisheth
           Faith
           into
           D●gmatical
           ,
           which
           is
           saving
           ,
           and
           into
           that
           which
           is
           of
           Grace
           ,
           by
           which
           Miracles
           are
           wrought
           .
           He
           means
           by
           Grace
           the
           extraordinary
           Gift
           of
           the
           Spirit
           .
           And
           so
           some
           Protestants
           too
           .
           
             Leg●
             D.
             Alard
             .
             Vaek
             .
             Comment
             .
             in
             Symbol
             .
             Apost
             .
             Proleg
             .
             Cap.
          
           5.
           pag.
           20.21
           .
        
         
           Argum.
           3.
           
           It
           is
           one
           and
           the
           same
           Covenant
           ,
           Testament
           ,
           or
           Deed
           of
           Gift
           ,
           by
           which
           God
           bestoweth
           Christ
           ,
           and
           Right
           to
           Sacraments
           ,
           and
           that
           on
           the
           same
           conditions
           .
           But
           the
           Covenant
           or
           Testament
           bestoweth
           himself
           only
           on
           the
           condition
           of
           saving
           Faith.
           Therefore
           it
           bestoweth
           right
           to
           Sacraments
           only
           on
           condition
           of
           saving
           Faith.
           
        
         
           That
           there
           is
           any
           Covenant
           distinct
           from
           that
           one
           Covenant
           of
           Grace
           ,
           Mr.
           Blake
           disowneth
           as
           
             a
             fancy
             that
             never
             entred
             into
             his
             thoughts
             :
          
           pag.
           125.
           
           That
           this
           one
           Covenant
           or
           Testament
           giveth
           Right
           to
           Christ
           and
           to
           Sacraments
           upon
           the
           condition
           of
           one
           and
           the
           same
           faith
           ,
           is
           evident
           :
           1.
           
           Because
           the
           word
           distinguisheth
           not
           ;
           therefore
           in
           this
           case
           we
           may
           not
           distinguish
           .
           It
           offereth
           Christ
           and
           Sacraments
           to
           men
           on
           these
           terms
           ,
           
             if
             they
             will
             believe
          
           ;
           but
           it
           doth
           not
           give
           us
           the
           least
           hint
           that
           by
           believing
           is
           meant
           two
           several
           sorts
           of
           faith
           ,
           whereof
           one
           is
           of
           necessity
           to
           right
           in
           Christ
           ,
           &
           the
           other
           to
           right
           to
           Sacraments
           .
           Mr.
           Blake
           that
           
           so
           abhorreth
           the
           imputing
           of
           equivocal
           terms
           to
           the
           Scripture
           ,
           I
           hope
           will
           not
           feign
           them
           to
           speak
           so
           equivocally
           .
           If
           the
           Word
           had
           ever
           said
           ,
           It
           
             is
             such
             a
             kind
             of
             faith
          
           that
           is
           the
           condition
           of
           Right
           to
           Christ
           ;
           and
           
             such
             a
             different
             kind
          
           of
           Faith
           that
           is
           the
           condition
           of
           Right
           to
           Sacraments
           ;
           then
           we
           might
           have
           warrantably
           so
           distinguished
           our selves
           ;
           but
           there
           is
           no
           such
           thing
           .
           Yea
           ,
           the
           Scripture
           maketh
           it
           plain
           that
           it
           is
           saving
           faith
           which
           it
           meaneth
           ,
           that
           is
           pre-requisite
           to
           Baptism
           ,
           as
           is
           already
           manifest
           from
           Acts
           16.30
           ,
           31
           ,
           32
           ,
           33.
           
           &
           16
           14
           ,
           15.
           
           &
           15
           7
           ,
           8
           ,
           9.
           
           &
           8.37.2.38
           ,
           39
           ,
           40
           ,
           41
           ,
           42
           ,
           44
           Mark
           16.16
           ,
           &c.
           
           To
           which
           add
           Mat.
           28.19
           ,
           20.
           
           
             Go
             ye
             therefore
             and
             Disciple
             me
             all
             Nations
             ,
             Baptizing
             them
             in
             the
             name
          
           &c.
           
           Those
           and
           only
           those
           that
           are
           Discipled
           ,
           must
           be
           baptized
           .
           But
           none
           are
           Discipled
           Internally
           but
           true
           Believers
           ,
           nor
           visibly
           but
           the
           professors
           of
           a
           true
           (
           saving
           )
           belief
           (
           and
           their
           seed
           )
           Therefore
           no
           others
           should
           be
           baptized
           .
        
         
           The
           Minor
           (
           which
           only
           requireth
           proof
           )
           is
           thus
           proved
           .
           None
           are
           Disciples
           but
           those
           that
           take
           or
           profess
           to
           take
           Christ
           for
           their
           chief
           Teacher
           and
           Saviour
           .
           But
           all
           that
           do
           so
           heartily
           ,
           or
           profess
           to
           do
           so
           ,
           have
           or
           profess
           to
           have
           saving
           faith
           :
           Therefore
           none
           but
           those
           that
           have
           or
           profess
           to
           have
           saving
           faith
           ,
           are
           Disciples
           .
        
         
           The
           Major
           is
           undeniable
           .
           The
           Minor
           is
           clear
           .
           If
           he
           that
           heartily
           takes
           Christ
           for
           his
           chief
           Teacher
           and
           Saviour
           ,
           have
           not
           saving
           Faith
           ,
           there
           is
           no
           such
           thing
           .
           It
           is
           he
           that
           
             will
             not
             hear
             the
             Prophet
             that
             shall
             be
             cut
             off
          
           ;
           and
           he
           that
           will
           hear
           him
           that
           shall
           live
           .
           And
           he
           that
           heartily
           takes
           him
           for
           his
           chief
           Teacher
           ,
           is
           willing
           to
           hear
           him
           and
           learn
           of
           him
           :
           And
           he
           will
           give
           rest
           to
           the
           souls
           of
           all
           that
           will
           come
           to
           him
           ,
           and
           that
           learn
           of
           him
           ,
           as
           Matth.
           11.28
           ,
           29.
           
        
         
           Argum.
           4.
           
           God
           giveth
           Right
           to
           Sacraments
           to
           none
           but
           those
           to
           whom
           he
           giveth
           Right
           to
           Remission
           of
           sin
           .
           But
           he
           giveth
           Right
           to
           Remission
           of
           sin
           to
           none
           but
           true
           Believers
           :
           Therefore
           he
           giveth
           (
           p●oper
           )
           Right
           to
           Sacraments
           to
           none
           other
           .
        
         
           The
           Major
           Mr.
           Blake
           wonders
           at
           ,
           that
           all
           men
           should
           have
           right
           to
           the
           End
           or
           Fruit
           of
           the
           Ordinance
           ,
           who
           have
           right
           to
           the
           Ordinance
           ;
           when
           it
           is
           the
           right
           use
           and
           Improvement
           of
           Ordinances
           that
           must
           give
           right
           to
           the
           End.
           But
           1.
           the
           form
           
           of
           a
           Sacrament
           is
           Relative
           ,
           and
           the
           nearest
           end
           essential
           to
           it
           ;
           and
           therefore
           all
           ends
           are
           not
           separable
           ,
           and
           at
           a
           distance
           .
           2.
           
           God
           giveth
           no
           man
           Right
           to
           use
           Sacraments
           contrary
           to
           his
           Institution
           :
           But
           the
           ends
           to
           which
           the
           Sacraments
           are
           instituted
           ,
           is
           to
           seal
           up
           Remission
           of
           sin
           already
           given
           him
           by
           the
           promise
           :
           therefore
           he
           giveth
           Right
           to
           Sacraments
           to
           none
           but
           those
           to
           whom
           he
           giveth
           Right
           to
           Remission
           of
           sin
           .
           The
           Major
           is
           proved
           in
           the
           former
           Disputation
           .
           Object
           .
           But
           our
           Divines
           say
           that
           Baptism
           is
           not
           only
           for
           the
           Remission
           of
           sins
           past
           ,
           but
           of
           future
           sins
           .
           Answ.
           1.
           
           True
           :
           but
           still
           including
           sins
           past
           .
           2.
           
           It
           is
           the
           review
           or
           consideration
           of
           Baptism
           which
           they
           say
           is
           for
           the
           strengthening
           of
           our
           faith
           concerning
           the
           Remission
           of
           sin
           ,
           daily
           as
           we
           commit
           it
           .
           3.
           
           If
           any
           of
           them
           do
           make
           Baptism
           to
           be
           effectual
           to
           the
           Remission
           of
           sin
           hereafter
           ,
           when
           present
           sin
           is
           not
           remitted
           ,
           they
           suppose
           this
           to
           be
           by
           accident
           ,
           when
           contrary
           to
           the
           intent
           and
           Institution
           of
           God
           ,
           it
           is
           misused
           at
           the
           present
           ,
           but
           rightly
           considered
           of
           in
           believing
           reviews
           .
        
         
           He
           that
           hath
           not
           Right
           to
           be
           baptized
           for
           the
           obsignation
           of
           Remission
           of
           sin
           ,
           hath
           no
           Right
           given
           him
           by
           God
           to
           Baptism
           .
           For
           God
           hath
           appointed
           no
           other
           Baptism
           .
           There
           are
           indeed
           certain
           distant
           benefits
           of
           the
           Sacraments
           which
           are
           suspended
           upon
           a
           distant
           improvement
           of
           them
           .
           But
           a
           saving
           participation
           in
           Christ
           and
           pardon
           of
           sin
           is
           a
           present
           benefit
           ,
           which
           the
           person
           must
           be
           qualified
           for
           the
           obsignation
           of
           before
           he
           have
           Title
           by
           Gods
           gift
           to
           that
           Sacrament
           .
        
         
           Ar.
           5.
           
           
             Ad
             hominē
          
           .
           It
           is
           but
           few
           Protestants
           that
           I
           know
           of
           ,
           that
           seem
           adversaries
           to
           our
           present
           Assertion
           ;
           and
           those
           few
           also
           do
           grant
           it
           :
           Mr.
           Blake
           saith
           pa.
           124
           of
           Sacraments
           :
           [
           
             so
             that
             I
             conceit
             no
             promise
             of
             these
             ordinances
             made
             to
             such
             a
             faith
             but
             an
             actual
             investiture
             of
             every
             such
             believer
             in
             them
             .
          
           ]
           And
           when
           I
           supposed
           that
           he
           had
           thought
           there
           was
           a
           distinct
           promise
           of
           Church
           Priviledges
           upon
           condition
           of
           a
           faith
           not
           justifying
           ,
           or
           saving
           ,
           he
           tels
           us
           of
           some
           body
           (
           I
           know
           not
           who
           )
           that
           said
           I
           rather
           
             feigned
             this
             of
             him
             ,
             then
             found
             it
             in
             him
             ,
          
           and
           himself
           addeth
           [
           
             
               And
               I
               profess
               I
               know
               no
               man
               whose
               brain
               ever
               hatched
               or
               vented
               such
               a
               crotchet
            
             ]
             we
             are
             therefore
             here
             secure
             (
             or
             should
             be
             one
             would
             think
             )
             from
             Mr.
             Blakes
             opposition
             .
          
           If
           this
           much
           secure
           us
           not
           ,
           see
           him
           p.
           122.
           where
           (
           having
           thrown
           by
           my
           distinctions
           
           as
           confusion
           ,
           pag.
           120.
           and
           my
           positions
           as
           not
           looking
           toward
           the
           business
           ,
           (
           
             i.
             e.
          
           for
           ought
           he
           could
           see
           )
           and
           having
           confuted
           me
           by
           my
           own
           words
           ,
           pag.
           121.
           before
           he
           understood
           them
           )
           he
           brings
           me
           in
           thus
           stating
           the
           Question
           [
           
             Whether
             these
             men
             be
             in
             Covenant
             with
             God
             ,
             as
             to
             Gods
             actual
             engagement
             to
             them
             ;
             so
             far
             as
             that
             Gods
             Promise
             is
             in
             force
             for
             conveying
             actual
             Right
             to
             them
             as
             to
             the
             promised
             Blessings
             ?
             And
             so
             whether
             it
             be
             a
             mutual
             Covenant
             ;
             and
             both
             parties
             be
             actually
             obliged
             ?
             And
             thus
             I
             say
             ,
             that
             wicked
             men
             are
             not
             in
             Covenant
             with
             God
             ;
             that
             is
             ,
             God
             is
             not
             in
             Covenant
             with
             them
             ,
             neither
             have
             they
             any
             Right
             to
             the
             main
             Blessings
             given
             by
             the
             Covenant
             ,
             viz.
             Christ
             ,
             Pardon
             ,
             Justification
             ,
             Adoption
             ,
             Glory
             .
             ]
             To
             this
             I
             annexed
             ,
             (
             which
             he
             leaves
             out
             )
             Nor
             to
             the
             common
             Blessings
             of
             this
             Covenant
             ;
             for
             they
             are
             given
             by
             the
             same
             Covenant
             ,
             and
             on
             the
             same
             conditions
             as
             the
             special
             Blessings
             :
             so
             that
             though
             they
             may
             
               have
               Right
            
             to
             them
             at
             present
             on
             the
             Ground
             of
             Gods
             present
             collation
             ,
             or
             trusting
             them
             with
             them
             (
             as
             a
             servant
             hath
             in
             his
             Masters
             stock
             ,
             )
             yet
             have
             they
             no
             Right
             by
             Covenant
             —
             ]
             Mr.
             Blake
             replyeth
             .
          
           1.
           
           That
           he
           knoweth
           no
           man
           that
           hath
           spoke
           so
           much
           to
           prove
           the
           affirmative
           as
           I.
           But
           where
           ?
           He
           will
           tell
           us
           Logically
           thus
           .
           [
           
             So
             long
             as
             they
             break
             not
             the
             Covenant
             Engagement
             in
             which
             he
             confesseth
             they
             have
             obliged
             themselves
             ,
             God
             stands
             engaged
             to
             them
             for
             the
             greatest
             spiritual
             blessings
             .
             But
             according
             to
             him
             they
             break
             not
             Covenant
             till
             they
             arrive
             at
             final
             impenitency
             and
             unbelief
             .
          
           ]
           Rep.
           1.
           
           I
           said
           in
           another
           book
           ,
           that
           as
           the
           new
           Law
           of
           faith
           is
           called
           Gods
           Covenant
           ,
           so
           no
           man
           but
           final
           unbelievers
           ,
           doth
           so
           break
           that
           Covenant
           ,
           as
           to
           be
           the
           subject
           of
           its
           proper
           actual
           commination
           ,
           i.e.
           penal
           censure
           ;
           or
           that
           its
           penalty
           should
           thereby
           become
           his
           due
           (
           the
           penalty
           being
           a
           peremptory
           remediless
           exclusion
           from
           all
           hope
           )
           .
           And
           what
           doth
           Mr.
           Bl.
           but
           make
           me
           say
           in
           an
           unexplained
           general
           ,
           [
           
             that
             they
             break
             not
             Covenant
             till
             they
             arrive
             at
             final
             unbelief
             &c
          
           ]
           2.
           
           I
           said
           over
           and
           over
           that
           they
           broke
           their
           own
           covenant
           engagements
           ,
           though
           they
           did
           not
           so
           far
           violate
           Gods
           Covenant
           as
           to
           incur
           the
           foresaid
           curse
           :
           And
           what
           doth
           Mr.
           Blake
           but
           intimate
           that
           I
           teach
           [
           
             that
             they
             break
             not
             the
             Covenant
             engagement
             ,
             in
             which
             they
             oblige
             themselves
             .
          
           ]
           Yet
           he
           stops
           when
           he
           should
           have
           repeated
           these
           words
           in
           his
           Minor
           ,
           
           perceiving
           it
           a
           cleanlier
           way
           to
           let
           the
           Reader
           infer
           them
           .
           Ah
           sorry
           Tempter
           that
           could
           procure
           such
           a
           volume
           of
           so
           worthy
           a
           man
           ,
           to
           abound
           with
           so
           many
           passages
           of
           this
           nature
           ,
           that
           are
           such
           strangers
           and
           enemies
           ,
           not
           only
           to
           truth
           ,
           and
           common
           equity
           ,
           but
           even
           to
           that
           Ingenuity
           that
           should
           be
           manifested
           to
           an
           enemy
           .
           But
           this
           on
           the
           by
           .
           His
           second
           answer
           is
           ,
           [
           
             That
             therefore
             before
             mentioned
             which
             he
             cals
             the
             great
             Question
             between
             him
             and
             me
             ,
             is
             no
             question
             at
             all
             !
             It
             were
             madness
             to
             affirm
             that
             which
             with
             those
             limits
             he
             thus
             denies
             .
          
           ]
           See
           Reader
           ,
           though
           I
           was
           so
           Mad
           as
           to
           prove
           the
           Affirmative
           of
           this
           Question
           which
           I
           deny
           ,
           yet
           Mr.
           Blake
           is
           not
           .
           And
           may
           I
           not
           now
           venture
           to
           conclude
           that
           thus
           far
           we
           are
           agreed
           .
        
         
           Well
           then
           ,
           if
           Mr.
           Blake
           never
           dreamed
           of
           a
           promise
           of
           God
           ,
           made
           to
           a
           dogmatical
           faith
           ,
           giving
           them
           right
           to
           Sacraments
           ,
           nor
           thus
           actually
           engaging
           God
           to
           them
           ,
           let
           us
           stay
           a
           little
           here
           to
           enquire
           what
           it
           is
           then
           that
           in
           his
           Judgement
           gives
           them
           Title
           and
           Right
           .
           pag.
           141.
           he
           brings
           me
           in
           saying
           ,
           [
           
             But
             if
             you
             speak
             only
             of
             Covenant
             .
             Right
             to
             Baptism
          
           coram
           Deo
           ,
           
             by
             his
             gift
             of
             Covenant
             ,
             then
             I
             make
             them
             of
             the
             same
             extent
             .
          
           And
           he
           answereth
           ,
           
             I
             cannot
             tell
             what
             other
             Covenant-Right
             to
             speak
             of
             ,
          
           &c.
           ]
           So
           oft-times
           he
           saith
           that
           they
           have
           a
           Right
           or
           Title
           from
           God
           by
           his
           Covenant
           .
           What
           should
           the
           sence
           of
           this
           mysterie
           be
           ?
           Doth
           Gods
           Covenant
           give
           it
           them
           ,
           and
           yet
           is
           there
           no
           Promise
           of
           it
           to
           such
           as
           they
           ?
           Nor
           is
           God
           actually
           obliged
           to
           give
           them
           the
           blessings
           of
           the
           Covenant
           ?
           Certainly
           this
           cannot
           be
           .
           For
           1.
           
           God
           hath
           no
           Covenant-act
           on
           his
           own
           part
           ,
           but
           that
           which
           we
           commonly
           call
           his
           Promise
           or
           Testament
           .
           He
           saith
           [
           
             he
             that
             believeth
             shall
             be
             saved
             ,
          
           &c.
           ]
           and
           [
           
             If
             thou
             believe
             thou
             shalt
             be
             saved
             :
             If
             thou
             receive
             Christ
             thou
             shalt
             have
             power
             to
             be
             the
             Son
             of
             God
          
           ]
           And
           when
           the
           Soul
           consenteth
           it
           is
           a
           mutual
           Covenant
           ,
           without
           any
           further
           deed
           of
           Gift
           from
           God
           :
           so
           that
           it
           is
           this
           same
           Promise
           which
           is
           conditional
           ,
           and
           whose
           condition
           is
           our
           acceptance
           of
           the
           gift
           ,
           which
           gives
           right
           to
           the
           Benefit
           when
           the
           condition
           (
           our
           acceptance
           )
           is
           performed
           ;
           that
           is
           ,
           when
           our
           hearts
           consent
           .
           And
           so
           God
           hath
           no
           Covenant
           act
           on
           his
           part
           to
           convey
           a
           Title
           ,
           but
           his
           Promise
           :
           therefore
           if
           there
           be
           no
           Promise
           of
           Title
           to
           Sacraments
           ,
           there
           is
           sure
           no
           Covenant-gift
           from
           God
           of
           such
           a
           Title
           ,
           when
           they
           are
           the
           same
           .
           Can
           Mr.
           Blake
           shew
           a
           Covenant
           
           of
           God
           
             ex
             parte
             sui
          
           distinct
           from
           this
           Promise
           ?
           Why
           then
           is
           it
           not
           done
           ?
        
         
           But
           p.
           122.
           
           
             Did
             ever
             a
             man
             speak
             of
             an
             absolute
             tie
             in
             a
             conditional
             covenant
             ,
             whether
             the
             conditions
             are
             performed
             or
             no
          
           ]
           It
           seems
           then
           that
           it
           is
           but
           a
           conditional
           tie
           that
           he
           speaks
           of
           all
           this
           while
           .
           But
           what
           's
           that
           to
           the
           conveying
           of
           Right
           ?
           The
           efficacy
           is
           suspended
           while
           the
           condition
           is
           unperformed
           :
           or
           else
           it
           were
           not
           a
           Condition
           .
           If
           God
           had
           conditionally
           by
           his
           Covenant
           given
           Title
           to
           Sacraments
           ,
           that
           Covenant
           could
           give
           no
           Title
           ,
           till
           the
           condition
           were
           performed
           .
           So
           that
           it
           is
           not
           a
           conditional
           Promise
           or
           covenant
           ,
           till
           performance
           of
           the
           condition
           ,
           that
           can
           give
           right
           .
           And
           yet
           Mr.
           Blake
           oft
           saith
           ,
           that
           God
           giveth
           a
           Covenant-Right
           to
           such
           as
           (
           he
           seems
           to
           maintain
           himself
           )
           perform
           not
           the
           condition
           .
           2.
           
           But
           for
           all
           this
           ,
           I
           still
           say
           our
           very
           faith
           or
           acceptance
           of
           Christ
           in
           the
           Covenant
           of
           God
           is
           our
           performing
           the
           condition
           .
           And
           therefore
           (
           which
           its
           sad
           should
           be
           an
           egregious
           affected
           piece
           of
           nonsence
           in
           the
           eyes
           of
           any
           Divines
           )
           our
           very
           heart
           covenanting
           ,
           is
           our
           performance
           of
           the
           condition
           of
           the
           covenant
           of
           God
           ,
           that
           is
           ,
           God
           offereth
           to
           be
           our
           God
           ,
           and
           Christ
           our
           Saviour
           ,
           if
           we
           will
           accept
           him
           by
           consent
           .
           Our
           hearts
           consent
           and
           say
           ,
           Lord
           I
           am
           willing
           .
           And
           this
           is
           our
           heart
           covenanting
           ;
           that
           ties
           the
           marriage
           knot
           :
           and
           this
           was
           the
           condition
           of
           Gods
           Promise
           ,
           or
           part
           in
           the
           Covenant
           .
           And
           therefore
           every
           true
           sincere
           Covenanter
           or
           Believer
           ,
           as
           he
           performeth
           by
           consenting
           the
           condition
           of
           his
           first
           right
           and
           Possession
           ,
           so
           he
           hath
           immediately
           the
           said
           Right
           and
           Possession
           :
           A
           marriage
           Covenant
           is
           such
           a
           performance
           also
           ,
           as
           giveth
           present
           Title
           and
           Right
           .
           We
           are
           members
           of
           Christ
           ,
           Pardoned
           ,
           Adopted
           ,
           as
           soon
           as
           ever
           we
           consent
           to
           the
           terms
           of
           the
           Covenant
           ,
           that
           is
           ,
           do
           believe
           .
           It
           s
           a
           poor
           put
           off
           for
           Mr.
           Blake
           to
           tell
           me
           ,
           that
           [
           
             we
             are
             ofter
             said
             to
             be
             espoused
             to
             Christ
             ,
             then
             married
             to
             him
             .
          
           ]
           For
           what
           although
           the
           solemnization
           of
           the
           Nuptials
           with
           all
           the
           Church
           in
           one
           body
           be
           reserved
           to
           the
           last
           day
           ,
           doth
           it
           follow
           that
           each
           particular
           soul
           is
           not
           married
           to
           Christ
           before
           ?
           Doth
           not
           Scripture
           expresly
           affirm
           it
           ?
           Do
           any
           Divines
           deny
           to
           question
           it
           ?
           What
           matter
           is
           it
           then
           which
           is
           oftner
           mentioned
           ,
           wh●le
           both
           are
           mentioned
           ,
           and
           both
           true
           ?
        
         
           But
           yet
           it
           cannot
           be
           his
           meaning
           that
           a
           conditional
           promise
           
           gives
           Right
           to
           Baptism
           :
           At
           least
           to
           men
           of
           his
           inferior
           faith
           For
           he
           expresly
           saith
           ,
           that
           he
           [
           conceits
           no
           Promise
           of
           these
           Ordinances
           made
           to
           such
           a
           faith
           ]
           .
           He
           doth
           therefore
           sure
           conceive
           (
           for
           all
           the
           former
           words
           )
           that
           there
           is
           some
           other
           way
           of
           giving
           Title
           by
           Gods
           Covenant
           ,
           or
           by
           God
           another
           way
           than
           by
           Covenant
           .
           And
           pag.
           124.
           
           He
           expresseth
           it
           thus
           .
           [
           
             But
             an
             actual
             investiture
             of
             every
             such
             Believer
             in
             them
          
           ]
           .
           Surely
           if
           we
           can
           but
           understand
           these
           words
           ,
           we
           have
           his
           sence
           .
           I
           would
           not
           fall
           a
           racking
           this
           word
           Investiture
           ,
           to
           make
           it
           confess
           its
           signification
           ,
           if
           I
           knew
           where
           or
           which
           way
           else
           ,
           besides
           in
           this
           one
           poor
           word
           ,
           in
           all
           his
           two
           Volums
           to
           find
           his
           meaning
           .
           But
           if
           it
           must
           lie
           in
           one
           word
           ,
           and
           that
           not
           obvious
           to
           all
           understandings
           ,
           it
           concerneth
           us
           to
           enquire
           what
           that
           word
           doth
           signifie
           .
           The
           word
           Investiture
           applyed
           to
           meer
           Physical
           subjects
           ,
           signifieth
           but
           a
           meerly
           Physical
           alteration
           ,
           and
           that
           can
           give
           no
           Title
           or
           Right
           :
           and
           therefore
           no
           doubt
           ,
           that
           is
           none
           of
           his
           meaning
           .
           When
           the
           word
           is
           taken
           in
           a
           civil
           sense
           ,
           it
           is
           usually
           
             forma
             concedendi
             feudi
          
           ,
           but
           sometime
           applied
           to
           other
           benefits
           ,
           and
           it
           is
           commonly
           distinguished
           into
           that
           which
           is
           
             Ceremonial
             ,
             Abusive
             ,
             or
             Improper
             ,
          
           and
           that
           which
           is
           
             Natural
             and
             Proper
          
           .
           The
           former
           is
           preparatory
           to
           Actual
           Possession
           of
           the
           Benefit
           :
           and
           is
           said
           by
           Lawyers
           to
           be
           equal
           to
           ,
           or
           much
           like
           to
           the
           Judges
           Decreeing
           a
           mans
           Possession
           ,
           which
           is
           not
           a
           corporal
           putting
           him
           into
           possession
           :
           and
           the
           form
           usually
           runs
           thus
           ,
           
             Investio
             te
             hoc
             annulo
             ,
             ense
             ,
             &c.
             
          
           Here
           the
           thing
           that
           he
           is
           
             invested
             by
          
           ,
           is
           the
           
             ring
             ,
             sword
             ,
             &c.
          
           but
           the
           thing
           that
           he
           is
           
             invested
             of
          
           ,
           is
           not
           them
           ,
           but
           the
           Benefit
           which
           they
           signifie
           ,
           and
           that
           but
           preparatorily
           ,
           as
           to
           corporal
           possession
           of
           the
           thing
           it self
           :
           and
           this
           is
           used
           to
           be
           done
           in
           the
           face
           of
           a
           Court
           ,
           or
           some
           eminent
           witnesses
           .
           This
           is
           Investiture
           ,
           
             abusivè
             sic
             dicta
          
           .
           2.
           
           The
           latter
           (
           
             Investitura
             vera
             &
             propriè
             dicta
          
           )
           is
           the
           very
           delivery
           of
           Possession
           of
           the
           Benefit
           it self
           ,
           which
           is
           done
           (
           say
           the
           Civilians
           )
           many
           wayes
           .
           As
           1.
           
           When
           the
           foresaid
           Ceremonial
           Investiture
           is
           not
           at
           a
           distance
           as
           before
           ,
           but
           
             in
             ipso
             feudo
             ,
             vel
             oculis
             subjecto
             .
          
           2.
           
           
             Si
             Dominus
             propriè
             investiendo
             utatur
             verbo
             tradendi
             ,
             potest
             Vasallus
             propriâ
             autoritate
             ingredi
             possessionem
             vacuam
             .
          
           3.
           
           
             Si
             Dominus
             coram
             paribus
             Curiae
          
           ,
           &c.
           
             juberet
             beneficiariam
             ingredi
             possessionem
             feudi
          
           .
           4.
           
           
             Si
             beneficiarius
             per
             Dominum
             ipsum
             aut
             jussu
             ejus
             per
             alium
             introducatur
             in
             possessionem
             feudi
             .
          
           ]
        
         
         
           Now
           which
           of
           these
           is
           it
           that
           Master
           Blake
           here
           meaneth
           ?
        
         
           1.
           
           The
           Sacrament
           of
           Baptism
           delivered
           upon
           Gods
           command
           upon
           the
           ground
           of
           his
           preceding
           Promise
           ,
           is
           his
           true
           ,
           proper
           Investiture
           of
           the
           Believer
           in
           the
           pardon
           of
           sin
           ,
           and
           Membership
           of
           Christ
           and
           his
           Church
           .
           These
           therefore
           being
           
             quoad
             ipsam
             possessionem
          
           ,
           delivered
           up
           by
           this
           sacred
           sign
           ,
           it
           follows
           that
           it
           is
           only
           those
           that
           have
           antecedent
           Title
           to
           these
           Benefits
           (
           Christ
           and
           Pardon
           )
           that
           can
           receive
           the
           Investing
           sign
           to
           that
           use
           and
           end
           ,
           and
           to
           no
           other
           separated
           uses
           is
           it
           instituted
           by
           God.
           And
           as
           to
           the
           distant
           Benefits
           (
           the
           Kingdom
           of
           Glory
           ,
           &c.
           )
           The
           Sacraments
           are
           a
           ceremonial
           Investiture
           as
           to
           them
           ,
           and
           therefore
           should
           be
           applyed
           to
           none
           that
           hath
           not
           a
           precedent
           Title
           to
           those
           distant
           benefits
           ,
           
             Ecclesià
             judice
          
           ;
           or
           should
           be
           claimed
           and
           received
           by
           no
           other
           .
           Nor
           is
           it
           proper
           to
           call
           that
           an
           Investitu●●
           of
           the
           sign
           it self
           ,
           which
           is
           it self
           an
           Investiture
           of
           another
           thing
           .
           We
           use
           to
           say
           ,
           
             by
             this
          
           Ring
           ,
           Sword
           ,
           &c.
           
           
             I
             invest
             thee
             of
             that
             Benefit
             ,
          
           but
           not
           
             by
             this
          
           Ring
           
             I
             invest
             thee
             of
             this
          
           Ring
           .
        
         
           2.
           
           Our
           Question
           now
           in
           hand
           being
           not
           of
           an
           Investiture
           of
           the
           signified
           Benefit
           ,
           but
           of
           a
           Title
           to
           the
           sign
           it self
           ,
           it
           is
           apparent
           that
           it
           cannot
           be
           the
           first
           sort
           of
           Investiture
           ,
           viz.
           Ceremonial
           :
           For
           then
           it
           must
           be
           by
           some
           other
           Ceremony
           that
           we
           are
           invested
           of
           this
           Ceremony
           .
           And
           what
           that
           other
           Ceremony
           is
           by
           which
           God
           doth
           invest
           men
           of
           Baptism
           ,
           no
           man
           can
           tell
           ,
           nor
           I
           think
           hath
           gone
           about
           to
           tell
           .
        
         
           3.
           
           It
           must
           be
           therefore
           the
           latter
           sort
           of
           Investiture
           ,
           or
           none
           ,
           viz.
           the
           Natural
           and
           true
           :
           but
           that
           presupposeth
           a
           Title
           by
           some
           antecedent
           Promise
           or
           Gift
           :
           and
           is
           but
           the
           means
           of
           delivering
           possession
           of
           that
           which
           men
           had
           right
           to
           before
           ;
           or
           of
           giving
           the
           
             jus
             in
             re
          
           ,
           to
           them
           that
           had
           the
           
             jus
             ad
             rem
          
           .
           Now
           our
           Question
           is
           not
           of
           Possession
           ,
           but
           of
           Title
           ,
           or
           the
           
             jus
             ad
             rem
          
           ,
           which
           is
           antecedent
           to
           Investiture
           ,
           and
           may
           warrant
           a
           claim
           .
        
         
           4.
           
           And
           if
           you
           should
           say
           that
           this
           Investiture
           doth
           of
           it self
           confer
           Title
           to
           it self
           ,
           you
           would
           speak
           a
           contradiction
           ,
           the
           Title
           being
           antecedent
           to
           the
           right
           (
           as
           being
           its
           foundation
           )
           and
           the
           right
           
             (
             ad
             rem
          
           )
           antecedent
           to
           the
           Proffession
           which
           the
           Investiture
           gives
           .
           Or
           if
           you
           feign
           an
           immediate
           donation
           to
           be
           concomitant
           with
           the
           Investiture
           ,
           or
           closely
           antecedent
           ,
           you
           must
           
           prove
           it
           ,
           and
           shew
           what
           it
           is
           .
           It
           is
           most
           certain
           that
           it
           must
           be
           somewhat
           ,
           that
           is
           ,
           
             Signum
             voluntatis
             Divinae
             de
             Debito
             habendi
             ,
          
           that
           must
           confer
           on
           us
           a
           Title
           :
           a
           meer
           providential
           disposal
           is
           no
           such
           thing
           ;
           for
           that
           is
           no
           civil
           ,
           but
           a
           Physical
           Investiture
           ,
           and
           signifieth
           not
           the
           will
           of
           God
           
             de
             Debito
          
           ,
           but
           only
           
             de
             Eventu
          
           ,
           and
           therefore
           of
           it self
           is
           no
           Title
           :
           (
           Of
           which
           see
           the
           Lancashire
           Ministers
           against
           the
           engagement
           ,
           at
           large
           .
           )
           It
           must
           then
           be
           a
           Testament
           or
           some
           Deed
           of
           Gift
           ,
           which
           in
           the
           Gospel
           goeth
           under
           the
           name
           of
           the
           Promise
           ,
           which
           before
           this
           possession
           must
           give
           the
           Title
           :
           But
           a
           Promise
           in
           the
           present
           case
           ,
           as
           made
           to
           the
           dogmatical
           Believer
           ,
           is
           denyed
           by
           the
           Opponent
           .
           A
           new
           immediate
           donation
           concurrent
           with
           the
           Investiture
           (
           so
           called
           )
           there
           is
           none
           .
           God
           doth
           neither
           then
           say
           ,
           
             I
             give
             thee
             Title
             to
             this
             Sacrament
             ,
          
           Or
           
             I
             deliver
             it
             to
             thee
          
           absolutely
           ;
           but
           only
           hath
           long
           ago
           in
           his
           Promise
           said
           ,
           that
           which
           is
           equivalent
           ,
           conditionally
           ;
           so
           that
           he
           hath
           no
           new
           donation
           but
           only
           the
           old
           one
           of
           his
           Promise
           ,
           newly
           applyed
           by
           his
           Minister
           ;
           and
           the
           condition
           of
           that
           Promise
           is
           a
           saving
           faith
           ,
           and
           ,
           not
           another
           sort
           of
           faith
           .
        
         
           There
           remaineth
           therefore
           but
           two
           acts
           or
           wayes
           of
           this
           proper
           Investiture
           ,
           which
           can
           be
           pretended
           :
           And
           that
           is
           1.
           
           A
           command
           to
           them
           to
           take
           Possession
           (
           which
           is
           not
           pretended
           )
           or
           to
           claim
           it
           of
           the
           Minister
           .
           2.
           
           And
           a
           command
           to
           the
           Minister
           as
           Gods
           Agent
           to
           deliver
           it
           to
           such
           a
           man.
           And
           for
           the
           first
           ,
           it
           will
           fall
           under
           our
           further
           consideration
           anon
           ,
           where
           we
           shall
           shew
           that
           there
           is
           no
           such
           command
           .
           Nor
           can
           any
           command
           give
           Title
           to
           a
           Benefit
           ,
           but
           what
           hath
           the
           nature
           of
           Gift
           ,
           as
           well
           as
           a
           command
           .
           If
           then
           there
           be
           no
           Promise
           or
           Gift
           ,
           there
           is
           no
           right
           to
           the
           benefit
           :
           commands
           as
           such
           do
           only
           oblige
           to
           duty
           .
           And
           as
           for
           the
           command
           to
           Ministers
           to
           deliver
           the
           Sacraments
           .
           1.
           
           It
           is
           in
           Scripture
           commanded
           them
           that
           they
           baptize
           them
           that
           Repent
           and
           Believe
           (
           and
           their
           seed
           )
           but
           no
           others
           :
           Therefore
           whereas
           by
           Reason
           and
           Scripture-example
           and
           general
           Rules
           ,
           it
           is
           made
           their
           duty
           to
           baptize
           ,
           or
           give
           the
           Lords
           Supper
           to
           Professors
           ,
           that
           is
           as
           they
           
             seem
             Believers
          
           ;
           seeing
           God
           never
           intended
           to
           make
           us
           the
           searchers
           of
           hearts
           ,
           therefore
           we
           must
           follow
           the
           common
           Rule
           of
           humane
           converse
           ,
           to
           take
           mens
           words
           about
           the
           secrets
           of
           their
           hearts
           ,
           
           till
           they
           utterly
           forfeit
           the
           credit
           of
           their
           words
           .
           But
           to
           them
           that
           profess
           not
           truly
           to
           believe
           ,
           we
           may
           not
           give
           them
           .
           2.
           
           Nor
           may
           we
           give
           them
           as
           from
           God
           to
           men
           under
           the
           bare
           notion
           of
           Professors
           but
           as
           Believers
           .
           I
           mean
           ,
           that
           in
           our
           invitation
           and
           offer
           ,
           we
           may
           not
           tell
           men
           [
           
             All
             that
             profess
             to
             believe
             ,
             come
             to
             this
             Sacrament
             ,
             for
             its
             Gods
             will
             that
             you
             have
             title
             to
             it
             ,
          
           ]
           nor
           may
           we
           manage
           the
           ordinance
           in
           the
           terms
           of
           our
           prayers
           or
           Delivery
           ,
           as
           to
           meer
           Professors
           ,
           but
           as
           to
           Believers
           ,
           and
           so
           must
           we
           call
           them
           ,
           as
           in
           probability
           ,
           and
           from
           their
           profession
           esteeming
           them
           such
           .
        
         
           3.
           
           As
           it
           is
           only
           true
           Believers
           that
           we
           must
           Call
           to
           receive
           them
           ,
           so
           if
           any
           other
           come
           they
           come
           contrary
           to
           our
           Call
           ,
           and
           so
           contrary
           to
           the
           word
           that
           God
           put
           into
           our
           mouths
           ,
           and
           to
           his
           Will
           ;
           and
           therefore
           they
           have
           hereby
           no
           Title
           .
           It
           s
           true
           that
           it
           becomes
           our
           duty
           to
           deliver
           them
           the
           Sacrament
           ,
           but
           that
           is
           accidentally
           ,
           on
           supposition
           of
           their
           unjust
           claim
           ,
           and
           hyhocritical
           or
           false
           profession
           :
           &
           
             ex
             propria
             calpa
             nemini
             debetur
             commodum
             .
          
           God
           imployeth
           not
           heart
           searchers
           in
           his
           Administrations
           ;
           but
           he
           offereth
           his
           Ordinances
           only
           to
           heart-searchers
           and
           on
           heart-conditions
           :
           And
           therefore
           the
           Pretenders
           of
           such
           conditions
           may
           warrant
           our
           delivery
           ;
           but
           they
           can
           never
           warrant
           or
           justifie
           their
           own
           claim
           ,
           or
           false
           pretence
           in
           order
           thereto
           :
           And
           therefore
           they
           being
           not
           the
           people
           that
           God
           offered
           his
           Benefits
           to
           ,
           and
           called
           to
           receive
           them
           (
           unless
           by
           turning
           true
           Believers
           )
           it
           follows
           that
           they
           have
           not
           Gods
           consent
           to
           receive
           it
           ;
           and
           therefore
           there
           is
           no
           Gift
           from
           him
           .
           As
           the
           Minister
           doth
           in
           the
           Word
           ,
           so
           doth
           he
           in
           the
           Sacraments
           :
           In
           the
           Word
           we
           are
           to
           offer
           Jesus
           Christ
           to
           all
           that
           will
           accept
           him
           by
           a
           living
           faith
           ,
           that
           is
           ,
           to
           offer
           him
           to
           all
           that
           he
           may
           be
           so
           accepted
           ,
           and
           on
           condition
           of
           such
           Acceptance
           ,
           may
           be
           theirs
           .
           But
           if
           some
           unsound
           Professors
           shall
           in
           their
           way
           ,
           lay
           hold
           of
           him
           ,
           and
           say
           ,
           he
           is
           theirs
           ,
           it
           is
           they
           that
           make
           the
           false
           application
           ,
           and
           not
           either
           God
           or
           we
           .
           So
           if
           we
           are
           to
           comfort
           any
           afflicted
           conscience
           ,
           we
           are
           no
           heart-searchers
           ,
           and
           therefore
           cannot
           say
           to
           any
           ,
           
             Thou
             art
             a
             Believer
             ,
             and
             therefore
             this
             comfort
             belongs
             to
             thee
          
           ;
           but
           we
           can
           only
           deliver
           them
           this
           Major
           Proposition
           [
           
             This
             Comfort
             belongeth
             to
             all
             true
             Believers
          
           ]
           and
           this
           conditional
           conclusion
           [
           
             If
             thou
             be
             a
             true
             Believer
             ,
             it
             belongs
             to
             thee
          
           :
           ]
           But
           it
           is
           the
           person
           himself
           that
           must
           affirm
           [
           
             I
             am
             a
             true
             
             believer
          
           ]
           and
           so
           must
           make
           the
           conclusion
           absolute
           .
           And
           then
           if
           the
           Assumption
           be
           untrue
           ,
           it
           is
           his
           own
           ,
           and
           not
           Gods
           or
           ours
           .
           So
           we
           are
           to
           offer
           the
           Sacraments
           (
           and
           Christ
           in
           the
           Sacraments
           )
           to
           all
           true
           penitent
           Believers
           .
           This
           is
           our
           Duty
           .
           If
           any
           now
           will
           step
           forth
           and
           take
           the
           Lords
           Supper
           among
           the
           faithful
           ,
           it
           is
           himself
           that
           maketh
           the
           sinful
           application
           :
           And
           if
           any
           will
           say
           [
           
             Baptize
             me
             ,
             for
             I
             do
             heartily
             repent
             and
             believe
             ,
          
           ]
           If
           this
           be
           false
           ,
           it
           is
           he
           that
           makes
           the
           false
           Application
           .
           And
           therefore
           here
           is
           no
           Divine
           donation
           can
           be
           proved
           ;
           nor
           any
           consent
           of
           God
           to
           his
           claim
           ;
           though
           we
           are
           justifiable
           for
           the
           actual
           giving
           it
           upon
           that
           claim
           .
           So
           that
           here
           is
           no
           such
           Investiture
           that
           can
           be
           proved
           which
           conveyeth
           any
           Title
           ,
           or
           warranteth
           any
           claim
           :
           There
           is
           only
           a
           command
           to
           us
           to
           offer
           it
           to
           true
           Believers
           ,
           and
           to
           give
           it
           by
           actual
           delivery
           to
           such
           Believers
           ,
           and
           to
           believe
           them
           that
           say
           they
           are
           such
           Believers
           ,
           till
           we
           have
           just
           cause
           to
           discredit
           them
           ,
           or
           can
           sufficiently
           disprove
           them
           .
           So
           that
           actual
           delivery
           upon
           such
           a
           false
           profession
           of
           theirs
           ,
           is
           morally
           no
           Gift
           ,
           nor
           Investiure
           ,
           but
           only
           such
           as
           is
           meerly
           Physical
           ,
           as
           to
           any
           collation
           of
           Right
           ,
           the
           application
           being
           by
           themselves
           ,
           who
           can
           give
           themselves
           no
           Right
           ,
           and
           not
           by
           God
           ,
           who
           never
           gave
           consent
           to
           the
           claim
           .
        
         
           And
           thus
           I
           have
           proved
           and
           vindicated
           the
           first
           part
           of
           my
           first
           Proposition
           ,
           concerning
           the
           Sacraments
           considered
           as
           Benefits
           [
           that
           
             God
             hath
             not
             made
             any
             gift
             of
             them
             to
             any
             but
             true
             Believers
             .
          
           ]
           The
           two
           next
           I
           need
           to
           say
           less
           to
           ,
           because
           enough
           is
           said
           on
           the
           by
           ,
           in
           vindicating
           the
           former
           .
        
         
           The
           second
           was
           ,
           that
           [
           
             seeing
             God
             hath
             given
             no
             Title
             ,
             therefore
             they
             may
             not
             lawfully
             claim
             them
             .
          
           ]
           And
           this
           is
           clear
           from
           the
           common
           Laws
           of
           Propriety
           ,
           that
           no
           man
           may
           lay
           claim
           to
           that
           which
           he
           hath
           no
           Title
           to
           .
           He
           that
           would
           not
           be
           questioned
           as
           an
           Usurper
           ,
           must
           look
           to
           his
           Right
           before
           he
           take
           possession
           or
           use
           .
        
         
           Object
           .
           What
           another
           is
           commanded
           to
           give
           me
           ,
           that
           I
           may
           lawfully
           claim
           as
           my
           Right
           .
        
         
           Answ.
           He
           is
           commanded
           to
           give
           it
           Believers
           ,
           and
           to
           you
           if
           you
           will
           profess
           that
           you
           are
           a
           Believer
           ;
           but
           withall
           you
           are
           forbidden
           to
           profess
           it
           if
           it
           be
           false
           ,
           and
           therefore
           that
           is
           a
           sufficient
           Bar
           against
           your
           claim
           ,
           
             Coram
             Deo
          
           in
           the
           Judgement
           of
           
           God
           ;
           though
           its
           true
           that
           
             Ecclesia
             Judice
          
           ,
           your
           claim
           is
           such
           even
           upon
           a
           false
           profession
           which
           they
           cannot
           deny
           .
           If
           they
           be
           commanded
           to
           give
           it
           you
           if
           you
           claim
           ,
           and
           you
           not
           commanded
           and
           warranted
           to
           claim
           it
           ,
           then
           their
           duty
           of
           giving
           it
           upon
           such
           claim
           ,
           will
           prove
           no
           title
           in
           you
           before
           God.
           
        
         
           The
           next
           part
           of
           my
           Proposition
           doth
           so
           clearly
           follow
           from
           what
           is
           said
           ,
           that
           I
           need
           not
           say
           any
           more
           to
           prove
           it
           ,
           It
           is
           your
           sin
           to
           claim
           and
           receive
           that
           Sacrament
           ,
           which
           the
           Minister
           may
           deliver
           to
           you
           upon
           your
           claim
           without
           sin
           ;
           because
           you
           must
           judge
           by
           heart-evidence
           ,
           but
           the
           Minister
           cannot
           .
        
         
           But
           whereas
           Mr.
           Blake
           doth
           make
           it
           so
           strange
           that
           a
           Minister
           may
           lawfully
           administer
           that
           Sacraments
           to
           a
           man
           which
           
             Coram
             Deo
          
           ,
           he
           hath
           no
           right
           to
           (
           against
           which
           he
           is
           so
           confident
           )
           I
           would
           demand
           of
           him
           whether
           
             Coram
             Deo
          
           ,
           or
           
             Deo
             Judice
          
           ,
           a
           man
           have
           true
           title
           to
           Sacraments
           without
           any
           faith
           at
           all
           ,
           I
           mean
           a
           downright
           Infidel
           or
           Heathen
           ?
           If
           he
           say
           ,
           No
           ;
           then
           he
           yieldeth
           all
           the
           cause
           .
           For
           if
           this
           Heathen
           will
           so
           far
           play
           the
           Hypocrite
           as
           to
           profess
           a
           Dogmatical
           Faith
           (
           as
           he
           saith
           )
           or
           a
           saving
           faith
           (
           as
           the
           Church
           saith
           )
           then
           he
           will
           confess
           that
           it
           is
           the
           Ministers
           duty
           to
           give
           him
           the
           Sacrament
           upon
           his
           claim
           ;
           and
           so
           he
           must
           give
           it
           to
           a
           man
           that
           
             Deo
             Judice
          
           hath
           no
           true
           right
           to
           it
           .
           But
           if
           he
           say
           that
           such
           an
           Heathen
           hath
           right
           to
           it
           
             Deo
             Judice
          
           ,
           I
           shall
           not
           stand
           now
           any
           further
           to
           confute
           him
           ,
           then
           1.
           to
           challenge
           him
           to
           prove
           his
           Title
           :
           And
           2.
           to
           advise
           him
           to
           be
           cautelous
           how
           he
           undertaketh
           to
           justifie
           his
           title
           and
           claim
           at
           the
           barr
           of
           God
           when
           the
           reckoning
           comes
           ,
           and
           these
           matters
           must
           be
           reviewed
           .
        
         
           And
           thus
           I
           have
           done
           with
           the
           first
           Proposition
           ,
           which
           speaks
           of
           Sacraments
           
             ut
             Beneficia
          
           ,
           and
           proved
           that
           God
           hath
           not
           given
           ,
           by
           Promise
           ,
           Testament
           ,
           or
           any
           Deed
           of
           Gift
           ,
           a
           proper
           title
           to
           Sacraments
           to
           any
           but
           sound
           believers
           (
           and
           their
           seed
           )
           which
           will
           warrant
           them
           to
           claim
           and
           receive
           them
           .
        
         
           2.
           
           The
           next
           thing
           to
           be
           done
           ,
           is
           to
           speak
           of
           the
           Receiving
           of
           Sacraments
           as
           it
           is
           Officium
           ,
           a
           Duty
           ,
           constituted
           by
           some
           command
           of
           God
           ;
           and
           the
           Proposition
           is
           that
           [
           
             God
             hath
             not
             commanded
             or
             allowed
             any
             that
             have
             not
             saving
             faith
             to
             claim
             and
             receive
             the
             Sacraments
             in
             that
             condition
             ,
             but
             hath
             made
             it
             the
             necessary
             
             order
             of
             their
             duty
             ,
             first
             to
             repent
             and
             believe
             ,
             and
             then
             to
             claim
             and
             receive
             the
             Sacraments
             .
          
        
         
           Arg.
           1.
           
           If
           no
           man
           is
           commanded
           or
           warranted
           to
           receive
           the
           Sacraments
           without
           a
           Profession
           of
           true
           faith
           and
           repentance
           ,
           then
           not
           without
           that
           faith
           and
           repentance
           it self
           .
           But
           the
           antecedent
           is
           true
           ;
           therefore
           so
           is
           the
           consequent
           .
        
         
           The
           Antecedent
           is
           proved
           in
           the
           other
           Disputations
           .
           The
           Consequence
           is
           plain
           :
           For
           no
           man
           is
           commanded
           or
           warranted
           to
           lye
           ,
           or
           make
           a
           false
           profession
           :
           But
           to
           profess
           that
           Faith
           and
           Repentance
           which
           they
           have
           not
           ,
           is
           to
           lye
           ,
           or
           make
           a
           false
           profession
           (
           at
           least
           if
           it
           be
           not
           a
           profession
           limited
           )
           Therefore
           ,
           &c.
           
        
         
           I
           have
           proved
           before
           that
           such
           a
           Profession
           is
           not
           only
           pre-requisite
           to
           Sacraments
           ,
           but
           also
           that
           the
           very
           reception
           of
           them
           doth
           contain
           it
           .
        
         
           Arg.
           2.
           
           No
           command
           can
           be
           produced
           in
           Scripture
           ,
           which
           will
           warrant
           a
           man
           to
           seek
           and
           receive
           the
           Sacraments
           without
           a
           saving
           faith
           :
           Therefore
           there
           is
           no
           such
           command
           .
           I
           shall
           pass
           by
           all
           other
           Arguments
           (
           because
           they
           may
           be
           gathered
           from
           what
           I
           have
           said
           already
           )
           and
           shall
           only
           enquire
           into
           the
           commands
           which
           are
           pretended
           ,
           because
           the
           proof
           lieth
           on
           them
           .
        
         
           Obj.
           
             Every
             Jew
             and
             his
             children
             were
             commanded
             to
             be
             circumcised
             :
             Therefore
             the
             impenitent
             ,
             hypocrites
             ,
             &c.
             are
             commanded
             to
             receive
             the
             Sacraments
             .
          
           As
           Gen.
           17.14
           .
        
         
           Answ.
           1.
           
           They
           were
           not
           commanded
           to
           be
           circumcised
           whether
           they
           consented
           to
           the
           Covenant
           or
           not
           ,
           but
           Circumcision
           was
           the
           token
           of
           the
           Covenant
           ,
           and
           a
           seal
           of
           the
           righteousness
           of
           that
           faith
           which
           they
           had
           or
           professed
           to
           have
           ,
           being
           yet
           uncircumcised
           ,
           Gen.
           17.11
           ,
           12.
           
           Rom.
           4.11
           .
           That
           is
           ,
           the
           Parent
           for
           himself
           and
           his
           child
           professed
           a
           true
           consent
           to
           the
           Covenant
           .
           And
           this
           Consent
           I
           have
           before
           proved
           to
           be
           saving
           faith
           ,
           or
           inseparable
           from
           it
           .
           And
           so
           Covenanting
           was
           then
           as
           strictly
           required
           as
           Circumcision
           .
        
         
           Object
           .
           But
           every
           male
           was
           to
           be
           cut
           off
           that
           was
           not
           circumcised
           .
        
         
           Answ.
           I
           shall
           not
           now
           stand
           to
           enquire
           into
           the
           meaning
           of
           that
           cutting
           off
           :
           But
           whatever
           it
           was
           ,
           it
           is
           certain
           that
           there
           
           is
           as
           much
           threatned
           to
           them
           that
           did
           not
           covenant
           with
           the
           Lord.
           
        
         
           Obj.
           But
           that
           cannot
           import
           a
           sincere
           Covenanting
           in
           saving
           Faith
           ;
           For
           then
           how
           great
           a
           part
           of
           the
           people
           must
           be
           cut
           off
           ?
        
         
           Answ.
           It
           plainly
           speaks
           of
           the
           profession
           of
           sincerity
           in
           Covenanting
           ,
           2.
           
           Chron.
           15.12
           13.
           
           
             And
             they
             entred
             into
             a
             covenant
             to
             seek
             the
             Lord
             God
             of
             their
             Fathers
             with
             all
             their
             heart
             ,
             and
             with
             all
             their
             soul
             ,
             that
             whosoever
             would
             not
             seek
             the
             Lord
             God
             of
             Israel
             ,
             should
             be
             put
             to
             death
             ,
             whether
             small
             or
             great
             ,
             whether
             man
             or
             woman
             .
          
        
         
           Obj.
           But
           (
           saith
           Mr.
           Blake
           )
           though
           they
           covenant
           to
           believe
           savingly
           ,
           yet
           they
           do
           not
           profess
           that
           they
           do
           so
           ;
           and
           it
           is
           not
           covenanting
           that
           proves
           men
           in
           a
           state
           of
           justification
           and
           salvation
           ,
           but
           keeping
           the
           Covenant
           .
        
         
           Answ.
           He
           that
           covenanteth
           from
           that
           time
           forward
           to
           take
           the
           Lord
           for
           his
           God
           sincerely
           ,
           doth
           by
           that
           Covenant
           at
           present
           express
           that
           he
           consenteth
           to
           have
           the
           Lord
           for
           his
           God
           ,
           (
           upon
           the
           Covenant
           terms
           :
           )
           but
           he
           that
           professeth
           such
           a
           Consent
           ,
           doth
           
             eo
             nomine
          
           profess
           saving
           faith
           ,
           which
           is
           nothing
           else
           but
           Assent
           ,
           and
           that
           consent
           producing
           affiance
           .
           There
           is
           no
           act
           proper
           to
           saving
           faith
           ,
           if
           Consent
           be
           not
           .
           2.
           
           As
           therefore
           faith
           ,
           which
           is
           (
           or
           is
           inseparably
           joyned
           with
           ,
           as
           others
           confess
           )
           the
           hearts
           consent
           doth
           justifie
           a
           man
           before
           he
           express
           it
           in
           works
           of
           actual
           obedience
           ,
           so
           it
           is
           but
           the
           same
           thing
           which
           we
           say
           ,
           that
           heart-covenanting
           ,
           or
           consent
           ,
           doth
           justifie
           ,
           or
           prove
           a
           man
           justified
           ,
           before
           he
           do
           any
           further
           keep
           that
           Covenant
           by
           any
           positive
           effects
           of
           it
           .
           For
           it
           is
           the
           performance
           of
           the
           conditions
           of
           Gods
           promise
           that
           first
           prove
           us
           justified
           ;
           and
           God
           promiseth
           Christ
           and
           Justification
           with
           him
           to
           all
           that
           believe
           ,
           or
           receive
           Christ
           ,
           or
           accept
           him
           as
           offered
           .
           And
           this
           receiving
           ,
           or
           accepting
           ,
           is
           the
           same
           thing
           with
           consent
           or
           heart-covenanting
           .
           So
           that
           all
           that
           we
           oblige
           our selves
           to
           for
           the
           future
           in
           our
           sincere
           covenanting
           with
           Christ
           ,
           are
           not
           any
           means
           of
           our
           Justification
           as
           begun
           ,
           but
           only
           of
           the
           continuance
           or
           not
           losing
           of
           it
           .
           3.
           
           Yet
           still
           we
           easily
           grant
           that
           or
           all
           covenanting
           without
           the
           hearts
           consent
           will
           save
           none
           .
        
         
           Ob.
           Is
           it
           credible
           that
           all
           Israel
           must
           be
           forced
           to
           profess
           themselves
           true
           believers
           ,
           when
           many
           were
           not
           ?
        
         
         
           Answ.
           God
           required
           them
           first
           to
           
             be
             such
          
           ,
           and
           upon
           pain
           of
           damnation
           ,
           and
           then
           to
           profess
           themselves
           such
           ,
           and
           seal
           it
           by
           his
           Sacrament
           .
           He
           warranteth
           no
           man
           to
           profess
           a
           falshood
           ,
           but
           that
           they
           truly
           consent
           and
           then
           profess
           it
           .
           Though
           Asa
           and
           the
           other
           Rulers
           could
           search
           no
           deeper
           then
           an
           External
           Profession
           or
           Covenant
           and
           their
           practice
           in
           seeking
           God
           ,
           because
           they
           did
           not
           know
           the
           heart
           .
           And
           that
           it
           was
           indeed
           no
           other
           then
           that
           which
           then
           was
           saving
           faith
           which
           was
           professed
           (
           and
           so
           required
           )
           in
           that
           Covenant
           ,
           doth
           appear
           in
           the
           terms
           of
           it
           .
           It
           was
           to
           take
           God
           ,
           to
           be
           their
           only
           God
           ,
           and
           to
           give
           up
           themselves
           to
           be
           his
           people
           ;
           and
           the
           mention
           of
           their
           deliverance
           from
           the
           Egyptian
           bondage
           ,
           and
           the
           nature
           of
           Circumcision
           shew
           that
           it
           was
           
             in
             Deum
             Misericordem
             &
             Redemptorem
          
           ,
           they
           that
           professed
           to
           believe
           ,
           with
           such
           respect
           to
           the
           blood
           of
           the
           Messiah
           as
           those
           darker
           times
           required
           .
           The
           terms
           in
           Deut.
           26.16
           ,
           17
           ,
           18.
           do
           plainly
           express
           that
           faith
           which
           then
           was
           proper
           to
           the
           saved
           [
           
             The
             Lord
             thy
             God
             hath
             commanded
             thee
             to
             do
             these
             statutes
             and
             judgements
             ;
             thou
             shalt
             therefore
             keep
             and
             do
             them
             with
             all
             thy
             heart
             ,
             and
             with
             all
             thy
             soul
             :
             Thou
             hast
             avouched
             the
             Lord
             this
             day
             to
             be
             thy
             God
             ,
             and
             to
             walk
             in
             his
             wayes
             ,
             and
             keep
             his
             statutes
             ,
             and
             his
             commandments
             ,
             and
             his
             judgements
             ,
             and
             to
             hearken
             to
             his
             voice
             :
             And
             the
             Lord
             hath
             avouched
             thee
             this
             day
             to
             be
             his
             peculiar
             people
             ,
             as
             he
             hath
             promised
             thee
             ,
             &c.
          
           ]
           Sincerely
           to
           take
           the
           Lord
           for
           our
           God
           is
           the
           sum
           of
           all
           Religion
           ,
           and
           the
           very
           nature
           of
           Sanctification
           .
           For
           it
           is
           not
           the
           bare
           Name
           of
           God
           ,
           but
           God
           himself
           that
           is
           here
           meant
           .
           And
           this
           can
           be
           no
           less
           in
           any
           tolerable
           sense
           ,
           then
           to
           take
           him
           by
           Assent
           and
           Consent
           ,
           for
           our
           absolute
           Lord
           and
           Soveraign
           ,
           and
           chief
           Good
           ,
           or
           End.
           
        
         
           And
           that
           the
           Jews
           themselves
           thus
           understood
           the
           Covenant
           of
           Circumcision
           ,
           Ainsworth
           on
           Gen
           17.
           sheweth
           out
           of
           their
           Rabbies
           in
           these
           words
           .
        
         
           
             Ex
             lib.
             Zohar
          
           .
           
             At
             what
             time
             a
             man
             is
             sealed
             with
             this
             blessed
             seal
             of
             this
             sign
             ,
             thenceforth
             he
             seeth
             the
             holy
             blessed
             God
             ,
             properly
             ,
             and
             the
             holy
             soul
             is
             united
             with
             him
             .
             If
             he
             be
             not
             worthy
             that
             he
             keepeth
             not
             this
             sign
             ,
             what
             is
             written
             ?
             
               By
               the
               breath
               of
               God
               they
               perish
               ,
            
             Job
             4.9
             .
             For
             that
             this
             seal
             of
             the
             holy
             blessed
             God
             was
             not
             kept
             ;
             but
             if
             he
             be
             worthy
             and
             keep
             it
             ,
             the
             Holy
             
             Ghost
             is
             not
             separated
             from
             him
             .
             ]
             
               And
               after
            
             v.
             12.
             ex
             Maimonid
             .
             "
             [
             By
             three
             things
             did
             Israel
             enter
             into
             the
             Covenant
             ,
             by
             Circumcision
             ,
             and
             Baptism
             ,
             and
             Sacrifice
             ,
             &c.
             
             And
             so
             in
             all
             ages
             when
             an
             Ethnick
             is
             willing
             to
             enter
             into
             the
             Covenant
             ,
             and
             gather
             himself
             under
             the
             wing
             of
             the
             Majesty
             of
             God
             ,
             and
             take
             upon
             him
             the
             yoke
             of
             the
             Law
             ,
             he
             must
             be
             circumcised
             ,
             and
             baptized
             ,
             and
             bring
             a
             Sacrifice
             ,
             &c.
             
             When
             a
             man
             or
             woman
             cometh
             to
             joyn
             a
             Proselite
             ,
             they
             make
             diligent
             enquiry
             after
             such
             ,
             lest
             they
             come
             to
             get
             themselves
             under
             the
             Law
             ,
             for
             some
             riches
             that
             they
             should
             receive
             ,
             or
             for
             dignity
             that
             they
             should
             obtain
             ,
             or
             for
             fear
             .
             If
             he
             be
             a
             man
             ,
             they
             enquire
             whether
             he
             have
             not
             set
             his
             affection
             on
             some
             Jewish
             woman
             ;
             or
             a
             woman
             her
             affection
             on
             some
             young
             man
             of
             Israel
             .
             If
             no
             such
             like
             occasion
             be
             found
             in
             them
             ,
             they
             make
             known
             unto
             them
             the
             weightiness
             of
             the
             yoke
             of
             the
             Law
             ,
             and
             the
             toil
             that
             is
             in
             the
             doing
             of
             it
             ,
             above
             that
             which
             people
             of
             other
             Lands
             have
             ,
             to
             see
             if
             they
             will
             leave
             off
             .
             If
             they
             take
             them
             upon
             them
             ,
             and
             withdraw
             not
             ,
             and
             they
             see
             them
             that
             they
             come
             of
             love
             ,
             then
             they
             receive
             them
             ;
             as
             it
             is
             written
             ,
             When
             she
             saw
             that
             she
             was
             stedfastly
             minded
             to
             go
             with
             her
             ,
             then
             she
             left
             speaking
             unto
             her
             ,
             Ruth
             1.18
             .
             Therefore
             the
             Judges
             received
             no
             Proselites
             all
             the
             dayes
             of
             David
             and
             Solomon
             .
             Not
             in
             David's
             dayes
             ,
             left
             they
             should
             have
             come
             of
             fear
             :
             Nor
             in
             Solomon's
             ,
             lest
             they
             should
             have
             come
             because
             of
             the
             Kingdom
             and
             great
             prosperity
             which
             Israel
             then
             had
             .
             For
             who
             so
             cometh
             from
             the
             Heathens
             ,
             for
             any
             thing
             of
             the
             vanities
             of
             this
             world
             ,
             he
             is
             no
             righteous
             Proselite
             .
             Notwithstanding
             there
             were
             many
             Proselites
             ,
             which
             in
             David's
             and
             Solomon's
             days
             ,
             joyned
             themselves
             in
             the
             presence
             of
             private
             persons
             ,
             and
             the
             Judges
             of
             the
             great
             Synedron
             had
             a●
             care
             of
             them
             ;
             they
             drove
             them
             not
             away
             after
             they
             were
             Baptized
             ,
             out
             of
             any
             place
             ,
             neither
             took
             they
             them
             neer
             unto
             them
             until
             their
             after-fruits
             appeared
          
        
         
           Ob.
           2.
           
           
             If
             none
             but
             the
             Regenerate
             or
             sincere
             Believers
             have
             Title
             to
             Baptism
             and
             the
             Lords
             Supper
             ,
             then
             none
             can
             seek
             or
             receive
             them
             ,
             till
             they
             have
             Assurance
             of
             their
             sincerity
             ,
             which
             would
             exclude
             abundance
             of
             upright
             Christians
             .
          
        
         
           Answ.
           1.
           
           God
           layeth
           his
           commands
           upon
           us
           conjunctly
           ,
           and
           our
           casting
           off
           one
           ,
           will
           not
           authorize
           us
           to
           cast
           off
           another
           .
           Upright
           Christians
           are
           obliged
           both
           to
           judge
           themselves
           to
           be
           
           what
           they
           are
           ,
           and
           to
           receive
           the
           Seals
           of
           the
           Covenant
           :
           And
           if
           they
           judge
           themselves
           not
           to
           be
           upright
           when
           they
           are
           ,
           or
           question
           their
           integrity
           as
           a
           thing
           to
           be
           doubted
           of
           ,
           this
           is
           their
           sin
           ,
           and
           cannot
           be
           done
           inculpably
           .
           And
           this
           sin
           will
           not
           justifie
           them
           in
           forbearing
           the
           Sacraments
           :
           For
           one
           sin
           will
           not
           excuse
           another
           .
           The
           thing
           therefore
           that
           such
           are
           bound
           to
           ,
           is
           ,
           first
           to
           use
           right
           means
           to
           know
           themselves
           ,
           and
           then
           to
           judge
           of
           themselves
           as
           they
           are
           ,
           and
           then
           to
           seek
           and
           receive
           the
           Sacraments
           .
           And
           if
           he
           say
           ,
           [
           I
           have
           tried
           ,
           and
           yet
           I
           cannot
           discern
           ,
           or
           I
           fear
           I
           am
           unfound
           ]
           yet
           that
           will
           not
           free
           him
           from
           the
           blame
           of
           mis-judging
           ,
           nor
           from
           the
           obligation
           of
           judging
           more
           justly
           of
           himself
           .
        
         
           2.
           
           There
           is
           a
           true
           discerning
           of
           a
           man
           's
           own
           faith
           and
           repentance
           ,
           which
           is
           far
           below
           a
           strict
           Assurance
           ;
           and
           he
           that
           truly
           discerneth
           that
           he
           repenteth
           and
           believeth
           ,
           hath
           a
           clear
           ground
           to
           profess
           it
           ,
           though
           he
           have
           much
           doubting
           and
           fear
           of
           the
           contrary
           .
           The
           judgement
           of
           few
           or
           none
           is
           in
           aequilibrio
           ,
           but
           it
           swayeth
           and
           determineth
           either
           to
           judge
           that
           they
           are
           sincere
           ,
           or
           that
           they
           are
           not
           .
           If
           it
           judge
           that
           they
           are
           not
           ,
           when
           they
           are
           ,
           their
           duty
           is
           to
           rectifie
           that
           judgement
           out
           of
           hand
           .
           If
           they
           judge
           that
           they
           are
           sincere
           ,
           though
           they
           attain
           not
           a
           full
           Certainty
           ,
           they
           have
           reason
           to
           act
           according
           to
           that
           judgement
           .
           Mans
           heart
           is
           a
           dark
           piece
           ,
           and
           much
           unacquainted
           with
           it self
           ;
           and
           if
           Mr
           Blake
           ,
           or
           any
           of
           his
           opinion
           ,
           will
           prove
           that
           a
           man
           must
           suspend
           all
           his
           Actions
           which
           are
           not
           guided
           by
           a
           certain
           assured
           judgement
           ,
           he
           will
           evacuate
           most
           of
           Gods
           service
           in
           the
           Church
           .
           I
           doubt
           not
           but
           he
           will
           confess
           that
           it
           is
           only
           the
           penitent
           that
           should
           profess
           themselves
           penitent
           (
           in
           that
           Condition
           )
           and
           only
           they
           that
           truly
           desire
           Christ
           and
           Grace
           ,
           that
           should
           say
           they
           desire
           them
           ;
           and
           only
           they
           that
           have
           received
           saving
           grace
           that
           should
           give
           God
           thanks
           for
           it
           as
           a
           received
           benefit
           .
           And
           yet
           if
           no
           one
           should
           confess
           sin
           with
           profession
           of
           penitence
           but
           they
           that
           have
           full
           assurance
           that
           they
           are
           truly
           penitent
           ;
           if
           no
           one
           should
           beg
           grace
           with
           profession
           that
           he
           desireth
           it
           ,
           till
           he
           have
           full
           assurance
           of
           the
           truth
           of
           those
           desires
           ;
           and
           if
           no
           one
           should
           give
           thanks
           to
           God
           for
           Redemption
           (
           in
           the
           special
           sense
           )
           and
           effectual
           Vocation
           ,
           and
           Conversion
           ,
           and
           Justification
           ,
           Adoption
           ,
           Reconciliation
           ,
           Sanctification
           ,
           
           &c.
           but
           those
           that
           have
           a
           full
           assurance
           that
           they
           have
           received
           these
           ,
           I
           doubt
           God
           would
           have
           little
           Confession
           ,
           Prayer
           ,
           or
           Thanksgiving
           of
           this
           sort
           from
           his
           people
           .
           Is
           it
           unlawfull
           to
           say
           [
           
             Lord
             I
             believe
          
           ]
           as
           long
           as
           we
           have
           any
           Vnbelief
           to
           be
           removed
           ?
           When
           Peter
           knew
           not
           but
           that
           he
           might
           shortly
           deny
           Christ
           with
           cursing
           and
           swearing
           ,
           yet
           might
           he
           lawfully
           confess
           his
           belief
           in
           him
           .
           A
           man
           may
           warrantably
           speak
           and
           profess
           the
           Truth
           which
           he
           is
           not
           fully
           certain
           of
           ,
           as
           long
           as
           he
           doth
           it
           
             bona
             fide
          
           ,
           and
           really
           meaneth
           what
           he
           speaketh
           ,
           and
           uttereth
           his
           very
           heart
           so
           far
           as
           he
           knoweth
           it
           .
           2.
           
           And
           as
           long
           as
           he
           is
           not
           negligent
           in
           his
           endeavors
           to
           know
           it
           ,
           but
           faithfully
           labors
           to
           be
           acquainted
           with
           it
           .
           All
           such
           ordinary
           Professions
           do
           imply
           this
           limitation
           [
           
             This
             is
             the
             truth
             ,
             so
             far
             as
             I
             know
             my
             own
             heart
             .
          
           ]
           And
           if
           it
           were
           not
           lawful
           to
           go
           on
           this
           ground
           ,
           I
           must
           give
           up
           almost
           all
           my
           duties
           .
           For
           I
           finde
           so
           great
           darkness
           in
           my
           own
           heart
           ,
           and
           strangeness
           to
           my self
           ,
           that
           it
           is
           few
           things
           that
           I
           say
           of
           my
           own
           heart
           ,
           which
           I
           can
           speak
           with
           such
           assurance
           as
           this
           .
           When
           Christ
           commanded
           me
           ,
           Matth.
           5.24
           .
           to
           [
           
             Leave
             my
             gift
             before
             the
             Altar
             ,
             and
             go
             my
             way
             ,
             and
             first
             be
             reconciled
             to
             my
             Brother
             ,
             and
             then
             come
             and
             offer
             my
             gift
          
           ;
           ]
           as
           I
           am
           uncertain
           when
           my
           Brother's
           minde
           is
           reconciled
           to
           me
           ,
           so
           if
           I
           should
           never
           offer
           my
           gift
           till
           I
           had
           full
           assurance
           that
           my
           own
           minde
           is
           sincerely
           reconciled
           to
           him
           ,
           perhaps
           I
           might
           sometime
           be
           put
           upon
           a
           long
           forberance
           .
           For
           many
           a
           one
           that
           can
           say
           ,
           [
           
             I
             know
             nothing
             by
             my self
          
           ]
           is
           yet
           so
           conscious
           of
           the
           falsness
           of
           his
           heart
           ,
           that
           he
           is
           forced
           to
           add
           [
           
             yet
             am
             I
             not
             thereby
             justified
          
           ]
           and
           [
           
             I
             judge
             not
             my
             own
             self
             ,
          
           &c.
           ]
           Christ
           hath
           told
           us
           that
           God
           will
           not
           forgive
           us
           ,
           unless
           we
           truly
           repent
           and
           believe
           ,
           and
           from
           our
           heart
           forgive
           one
           another
           .
           If
           none
           may
           thank
           God
           for
           remitting
           their
           sins
           ,
           till
           they
           have
           undoubting
           assurance
           of
           all
           this
           ,
           God
           would
           have
           little
           thanks
           for
           forgiveness
           .
           Then
           the
           scruples
           of
           those
           that
           reject
           singing
           Psalms
           ,
           would
           turn
           off
           almost
           all
           .
           Who
           durst
           say
           or
           sing
           Psal
           116.1
           .
           [
           
             I
             love
             the
             Lord
          
           ,
           &c.
           ]
           Psal.
           119.10
           .
           [
           
             with
             my
             whole
             heart
             have
             I
             sought
             thee
             ,
          
           &c.
           ]
           Psal.
           138.1
           .
           &
           91.
           
           &
           111.1
           .
           [
           
             I
             will
             praise
             thee
             O
             Lord
             with
             my
             whole
             heart
             ,
          
           &c.
           ]
           unless
           so
           few
           as
           would
           make
           but
           small
           melody
           .
           Many
           particulars
           might
           be
           instanced
           in
           ,
           to
           shew
           that
           this
           ground
           would
           evacuate
           most
           duties
           .
        
         
         
           3.
           
           As
           Mr.
           Blake
           is
           uncertain
           of
           every
           one
           of
           his
           hearers
           that
           seeketh
           Sacraments
           ,
           whether
           he
           have
           indeed
           a
           Dogmatical
           faith
           or
           not
           ,
           so
           I
           doubt
           he
           would
           Baptize
           but
           few
           Children
           in
           comparison
           of
           what
           he
           doth
           ,
           if
           none
           should
           seek
           it
           but
           those
           Parents
           which
           are
           undoubtingly
           certain
           that
           they
           do
           truly
           Believe
           with
           that
           Dogmatical
           faith
           .
           1.
           
           Certain
           I
           am
           upon
           much
           sad
           tryal
           that
           a
           great
           number
           of
           the
           Parishioners
           that
           have
           long
           been
           our
           constant
           hearers
           ,
           and
           have
           presented
           many
           Children
           to
           Baptism
           ,
           have
           not
           a
           Dogmatical
           faith
           it self
           as
           to
           the
           essentials
           of
           the
           Christian
           Religion
           ;
           For
           many
           tell
           me
           that
           they
           Believe
           not
           that
           the
           Son
           or
           the
           Holy
           Ghost
           is
           God
           ,
           or
           that
           any
           one
           hath
           suffered
           for
           us
           ,
           or
           made
           satisfaction
           for
           our
           sins
           ,
           and
           that
           they
           trust
           only
           in
           Gods
           mercy
           and
           their
           praying
           ,
           and
           amendment
           for
           Pardon
           .
           2.
           
           I
           meet
           with
           the
           most
           humble
           ,
           Godly
           ,
           learned
           and
           judicious
           men
           of
           my
           acquaintance
           ,
           who
           manifest
           more
           doubtfulness
           about
           the
           Dogmatical
           part
           ,
           or
           Assenting
           Act
           of
           their
           faith
           ,
           then
           any
           other
           ,
           or
           at
           least
           ,
           their
           doubt
           of
           the
           rest
           is
           most
           here
           grounded
           ,
           because
           they
           doubt
           of
           their
           truth
           in
           this
           .
           And
           though
           they
           are
           comforted
           in
           this
           consideration
           ,
           that
           even
           Assent
           is
           imperfect
           in
           the
           Saints
           on
           earth
           ,
           and
           mixt
           with
           doubtings
           ,
           and
           that
           they
           lament
           their
           infidelity
           and
           doubting
           ,
           and
           have
           so
           much
           Belief
           of
           the
           truth
           of
           Scripture
           ,
           as
           prevaileth
           with
           them
           to
           resolve
           to
           trust
           their
           everlasting
           happiness
           only
           on
           that
           bottom
           ,
           though
           with
           the
           forsaking
           of
           all
           earthly
           things
           ,
           yet
           are
           they
           far
           short
           of
           a
           full
           assurance
           or
           certainty
           of
           the
           truth
           of
           the
           Gospel
           ,
           and
           are
           principally
           in
           doubt
           of
           the
           sincerity
           of
           this
           act
           of
           their
           faith
           .
           Now
           I
           would
           know
           what
           Mr.
           Blake
           would
           have
           these
           Godly
           persons
           do
           that
           are
           not
           assured
           of
           their
           Dogmatical
           faith
           ,
           but
           are
           oft
           ready
           to
           say
           ,
           [
           I
           shall
           one
           day
           perish
           by
           this
           Unbelief
           .
           ]
           If
           he
           would
           have
           them
           receive
           the
           Sacraments
           without
           assurance
           of
           a
           Dogmatical
           faith
           ,
           we
           have
           reason
           to
           think
           that
           they
           may
           receive
           them
           without
           assurance
           of
           a
           justifying
           faith
           ,
           though
           we
           make
           this
           the
           condition
           of
           their
           Title
           as
           they
           do
           the
           other
           .
           3.
           
           It
           is
           a
           great
           controversie
           among
           the
           Reformed
           Divines
           ,
           whether
           an
           unconverted
           man
           can
           have
           that
           faith
           which
           we
           call
           Dogmatical
           .
           I
           know
           but
           two
           or
           three
           Divines
           to
           be
           of
           Mr.
           Blake's
           opinion
           (
           though
           its
           like
           enough
           there
           may
           be
           more
           )
           And
           one
           of
           them
           thinks
           that
           the
           nature
           
           of
           justifying
           faith
           lieth
           only
           in
           Assent
           ,
           another
           I
           have
           heard
           in
           conference
           maintain
           that
           wicked
           men
           (
           or
           the
           unconverted
           )
           do
           not
           indeed
           Believe
           God
           ;
           nor
           that
           the
           word
           of
           God
           is
           true
           .
           And
           if
           this
           be
           so
           ,
           then
           sure
           a
           Dogmatical
           faith
           is
           a
           justifying
           faith
           ,
           and
           he
           that
           must
           be
           sure
           of
           the
           one
           ,
           must
           be
           sure
           of
           the
           other
           ,
           when
           it
           is
           not
           really
           another
           but
           the
           same
           ,
           or
           an
           essential
           part
           of
           the
           same
           .
           This
           also
           is
           the
           judgement
           of
           many
           Protestant
           Divines
           ,
           as
           Bishop
           
             Downam
             ,
             Camero
          
           ,
           and
           his
           followers
           ,
           and
           many
           more
           ,
           viz.
           that
           faith
           lieth
           in
           Assent
           or
           a
           perswasion
           of
           the
           truth
           of
           the
           word
           ;
           and
           the
           common
           opinion
           of
           Protestants
           is
           ,
           that
           this
           Assent
           is
           one
           essential
           part
           of
           justifying
           faith
           ,
           and
           that
           it
           is
           in
           the
           understanding
           as
           well
           as
           the
           will
           ,
           (
           I
           remember
           scarce
           any
           of
           note
           besides
           Amesius
           that
           placeth
           it
           in
           the
           will
           only
           ,
           and
           make
           the
           act
           of
           the
           Intellect
           to
           be
           but
           Integral
           or
           preparatory
           .
           )
           And
           if
           there
           be
           any
           such
           thing
           as
           Grace
           ,
           or
           Holiness
           and
           Rectitude
           in
           the
           Intellect
           ,
           I
           do
           not
           yet
           conceive
           wherein
           it
           can
           consist
           ,
           if
           not
           in
           Light
           ,
           procuring
           knowledge
           of
           ,
           and
           Assent
           to
           the
           truth
           .
           And
           how
           much
           of
           this
           (
           
             jure
             vel
             injuria
          
           )
           Mr.
           Blake
           yields
           to
           the
           unregenerate
           ,
           see
           him
           on
           
             sacr
             .
             pag.
          
           179.
           
           As
           in
           these
           words
           .
           [
           
             And
             therefore
             though
             the
             wicked
             match
             the
             Regenerate
             in
             assent
             in
             their
             understandings
             ,
             it
             will
             not
             follow
             that
             their
             understandings
             therefore
             are
             truly
             sanctified
             ]
             
               I
               am
               far
               from
               believing
               that
               the
               wicked
               do
               match
               the
               Regenerate
               in
               assent
               in
               their
               understandings
               :
            
          
           But
           if
           he
           can
           prove
           this
           ,
           I
           would
           fain
           know
           what
           the
           Rectitude
           or
           Sanctity
           of
           the
           understanding
           is
           ,
           seeing
           he
           supposeth
           that
           this
           is
           not
           it
           .
           He
           that
           with
           a
           deep
           habitual
           assent
           doth
           Believe
           that
           God
           is
           the
           chief
           good
           ,
           and
           that
           for
           him
           ,
           and
           that
           Heaven
           is
           more
           desirable
           than
           earth
           ,
           and
           that
           there
           is
           no
           salvation
           but
           by
           Christ
           received
           as
           our
           Priest
           ,
           Prophet
           ,
           and
           King
           ,
           &c.
           
           I
           think
           he
           hath
           a
           sanctified
           understanding
           ,
           or
           else
           I
           know
           not
           who
           hath
           ,
           nor
           what
           it
           is
           .
           But
           in
           such
           great
           points
           as
           this
           ,
           if
           Mr.
           Blake
           have
           made
           any
           new
           discovery
           of
           the
           nature
           of
           sanctity
           or
           rectitude
           in
           the
           intellect
           as
           a
           thing
           differing
           from
           assent
           ,
           he
           might
           have
           dealt
           charitably
           to
           have
           told
           us
           what
           it
           is
           ,
           and
           not
           to
           have
           left
           the
           world
           at
           a
           loss
           .
        
         
           4.
           
           And
           I
           still
           think
           ,
           that
           (
           at
           best
           )
           if
           the
           wicked
           have
           a
           true
           Dogmatical
           Belief
           of
           the
           essentials
           of
           Religion
           ,
           it
           is
           as
           hard
           or
           harder
           for
           them
           to
           attain
           assurance
           of
           the
           truth
           of
           that
           Dogmatical
           
           Belief
           in
           its
           kinde
           ,
           as
           it
           is
           for
           the
           Regenerate
           to
           attain
           assurance
           of
           the
           truth
           of
           saving
           faith
           in
           its
           kind
           .
           Therefore
           if
           the
           wicked
           may
           lawfully
           claim
           a
           Right
           in
           both
           Sacraments
           without
           assurance
           that
           they
           are
           sincere
           in
           
             their
             kind
          
           of
           faith
           ,
           why
           may
           not
           the
           Godly
           claim
           a
           Right
           without
           assurance
           of
           sincerity
           in
           
             their
             kind
          
           of
           faith
           ?
           And
           if
           Mr.
           Blake
           will
           say
           that
           neither
           assurance
           nor
           perswasion
           ,
           that
           we
           have
           either
           the
           one
           or
           the
           other
           ,
           is
           necessary
           to
           a
           claim
           or
           Right
           ,
           but
           only
           a
           promise
           of
           them
           for
           the
           future
           ,
           then
           Heathens
           and
           Infidels
           have
           right
           ,
           and
           may
           lay
           a
           claim
           .
           For
           they
           can
           promise
           to
           be
           Christians
           ,
           and
           yet
           remain
           Heathens
           .
        
         
           Obj.
           3.
           
           
             If
             you
             take
             none
             to
             have
             such
             a
             right
             as
             may
             warrant
             their
             claim
             and
             receiving
             but
             only
             sound
             Believers
             ,
             then
             you
             make
             election
             ,
             and
             the
             covenant
             and
             seals
             to
             by
             commensurate
             :
             which
             is
             not
             to
             be
             done
             .
          
        
         
           Answ.
           The
           terms
           are
           ambiguous
           ,
           Supposing
           that
           we
           understand
           each
           other
           as
           to
           the
           sence
           of
           the
           word
           [
           Election
           ,
           ]
           I
           say
           of
           the
           word
           [
           Covenant
           ]
           that
           it
           may
           mean
           three
           differing
           things
           .
           1.
           
           If
           you
           mean
           the
           conditional
           promise
           of
           Christ
           and
           life
           to
           all
           that
           will
           Believe
           ,
           I
           say
           that
           this
           is
           not
           commensurate
           with
           Election
           :
           For
           as
           to
           the
           tenor
           it
           belongs
           to
           all
           the
           world
           ,
           and
           as
           to
           the
           promulgation
           ,
           to
           all
           that
           hear
           it
           .
           This
           is
           sometime
           called
           a
           covenant
           in
           the
           sense
           as
           all
           Divine
           constitutions
           be
           ,
           about
           our
           life
           :
           and
           sometime
           as
           it
           is
           the
           offer
           of
           a
           mutual
           covenant
           ;
           and
           sometime
           as
           it
           is
           seemingly
           accepted
           :
           But
           still
           God
           is
           but
           conditionally
           obliged
           :
           And
           this
           is
           no
           sufficient
           Title
           to
           the
           seal
           :
           For
           then
           it
           were
           due
           to
           open
           Infidels
           ,
           if
           not
           to
           all
           .
           2.
           
           If
           by
           the
           word
           [
           Covenant
           ]
           you
           mean
           ,
           mans
           own
           promise
           to
           God
           ,
           or
           consent
           to
           his
           offer
           ,
           so
           I
           say
           it
           is
           either
           sincere
           or
           not
           sincere
           .
           Sincere
           consent
           to
           Gods
           offer
           is
           commensurate
           with
           election
           (
           unless
           you
           can
           prove
           that
           such
           fall
           away
           totally
           and
           finally
           .
           )
           But
           unsincere
           consent
           (
           as
           when
           it
           only
           to
           half
           )
           the
           offer
           or
           unsincere
           promising
           (
           with
           the
           tongue
           ,
           without
           the
           sincere
           consent
           of
           the
           heart
           )
           is
           not
           commensurate
           with
           election
           ;
           nor
           doth
           it
           warrant
           the
           Hypocrite
           to
           claim
           the
           Sacraments
           ,
           though
           it
           may
           warrant
           me
           to
           give
           them
           if
           he
           claim
           them
           .
           3.
           
           If
           by
           the
           [
           Covenant
           ]
           you
           mean.
           Gods
           actual
           obligation
           ,
           which
           followeth
           mans
           acceptance
           ,
           which
           is
           the
           performance
           of
           the
           condition
           of
           Gods
           
           promise
           ;
           then
           I
           say
           ,
           it
           is
           commensurate
           with
           election
           (
           unless
           you
           could
           prove
           the
           foresaid
           doctrine
           of
           Apostacy
           )
           For
           when
           God
           hath
           promised
           us
           Christ
           and
           life
           on
           condition
           of
           our
           acceptance
           or
           consent
           ,
           and
           we
           hereupon
           do
           sincerely
           consent
           ,
           then
           Gods
           promise
           doth
           induce
           on
           him
           (
           as
           we
           may
           speak
           after
           our
           manner
           )
           an
           actual
           obligation
           ,
           and
           give
           us
           an
           actual
           Right
           to
           the
           benefits
           ,
           and
           is
           equivalent
           (
           as
           to
           that
           present
           benefit
           )
           to
           an
           absolute
           promise
           .
           And
           it
           is
           only
           this
           that
           will
           warrant
           our
           claim
           to
           any
           of
           the
           benefits
           .
        
         
           Obj.
           4.
           
           Saith
           Mr.
           
             Blake
             ,
             pag.
          
           121.
           
           [
           
             And
             whereas
             he
             so
             peremptorily
             determines
             ,
             that
             though
             wicked
             men
             oblige
             themselves
             ,
             yet
             God
             still
             remaineth
             disobliged
             ,
             let
             him
             consider
             ,
             whether
             God
             be
             not
             some
             way
             obliged
             to
             all
             that
             he
             voucheth
             to
             be
             his
             people
             ?
             If
             this
             be
             denyed
             ,
             there
             will
             be
             found
             no
             great
             happiness
             to
             a
             people
             ,
             to
             have
             the
             Lord
             for
             their
             God
             ;
             But
             God
             avoucheth
             these
             to
             be
             his
             people
             ,
          
           Deut.
           26.17
           .
           
             who
             are
             yet
             in
             an
             unregenerate
             state
             .
          
           ]
        
         
           Ans.
           By
           [
           some
           way
           obliged
           ]
           you
           mean
           either
           conditionally
           (
           and
           so
           he
           is
           obliged
           to
           all
           the
           present
           living
           Infidels
           that
           ever
           heard
           the
           word
           ,
           if
           not
           to
           all
           the
           world
           )
           or
           absolutely
           ,
           or
           actually
           :
           and
           for
           the
           later
           let
           Mr.
           Blake
           on
           the
           next
           page
           answer
           Mr.
           Blake
           on
           this
           page
           :
           his
           words
           are
           [
           
             Did
             ever
             man
             speak
             of
             an
             absolute
             tye
             in
             a
             conditional
             covenant
             ,
             whether
             the
             conditions
             be
             kept
             or
             no
             ?
             that
             therefore
             before
             mentioned
             which
             he
             calls
             the
             great
             question
             ,
             is
             no
             question
             at
             all
             .
             It
             were
             madness
             to
             affirm
             that
             which
             with
             these
             limits
             he
             thus
             denies
             .
          
           ]
           The
           Condition
           suspendeth
           the
           
             Actual
             Obligation
          
           ,
           or
           at
           least
           the
           Right
           given
           beyond
           all
           controversie
           .
           Indeed
           if
           the
           stipulation
           were
           only
           
             in
             diem
          
           ,
           and
           not
           conditionally
           ,
           then
           the
           thing
           promised
           were
           presently
           Due
           ,
           that
           is
           ,
           
             to
             be
             hereafter
             received
          
           :
           and
           the
           promissary
           had
           
             jus
             ad
             rem
          
           ,
           though
           not
           
             statim
             possidendi
             &
             statim
             crederet
             dies
             ,
             etsi
             non
             statim
             veniret
             dies
             .
          
           For
           in
           a
           stipulation
           
             in
             diem
             crescit
             dies
             ,
             quia
             statim
             debetur
             :
             sed
             nondum
             venit
             ,
             quia
             non
             efficaciter
             peti
             potest
             .
          
           But
           in
           a
           promise
           conditional
           ,
           there
           is
           no
           right
           ,
           in
           the
           promissary
           ,
           nor
           proper
           actual
           obligation
           on
           the
           promiser
           ,
           till
           the
           condition
           be
           performed
           .
        
         
           And
           if
           Mr.
           Blake
           deny
           this
           ,
           he
           should
           have
           told
           us
           what
           it
           is
           that
           God
           is
           actually
           obliged
           to
           do
           ,
           on
           mens
           bare
           profession
           or
           common
           sort
           of
           believing
           .
           But
           this
           he
           could
           not
           do
           without
           contradicting
           himself
           and
           the
           truth
           .
        
         
         
           And
           for
           Gods
           avouching
           Israel
           to
           be
           his
           people
           ]
           I
           answer
           ,
           1.
           
           He
           avouched
           them
           all
           to
           be
           what
           they
           were
           ,
           that
           is
           ,
           a
           people
           that
           had
           actually
           made
           an
           open
           profession
           of
           consenting
           to
           his
           covenant
           ,
           and
           had
           
             ore
             tenus
          
           taken
           him
           for
           their
           God.
           2.
           
           He
           avouched
           them
           to
           be
           his
           people
           also
           ,
           because
           that
           very
           many
           (
           how
           many
           Gods
           knows
           )
           were
           sincere
           in
           this
           covenant
           ;
           and
           the
           whole
           may
           be
           denominated
           from
           the
           better
           part
           (
           especially
           if
           also
           the
           greater
           )
           ▪
           as
           our
           Divines
           use
           to
           tell
           the
           separatists
           ,
           that
           as
           a
           field
           that
           hath
           much
           Tares
           is
           called
           a
           Corn-field
           ,
           not
           from
           the
           Tares
           ,
           but
           the
           Corn
           ,
           which
           is
           the
           better
           and
           valued
           part
           ;
           so
           the
           Church
           is
           so
           denominated
           (
           say
           they
           )
           from
           the
           sincere
           Believers
           .
           3.
           
           He
           avouched
           them
           to
           be
           his
           people
           ,
           in
           regard
           of
           his
           peculiar
           choice
           of
           Israels
           seed
           to
           those
           temporal
           Mercies
           and
           priviledges
           ,
           which
           they
           had
           a
           promise
           of
           above
           other
           Nations
           of
           the
           earth
           ;
           as
           many
           such
           are
           known
           .
           What
           benefits
           the
           Hypocrites
           had
           shall
           be
           enquired
           into
           anon
           .
        
         
           Ob.
           5.
           
           
             The
             Jews
             had
             much
             advantage
             ,
             and
             the
             Circumcision
             much
             profit
             every
             way
             ,
          
           Rom.
           3.1
           ,
           2.
           
        
         
           Answ.
           The
           great
           advantages
           of
           the
           whole
           Nation
           ,
           were
           principally
           for
           the
           sake
           of
           the
           Elect
           ,
           as
           the
           third
           verse
           following
           sheweth
           ;
           and
           many
           mercies
           the
           rest
           had
           by
           being
           among
           them
           ,
           which
           were
           not
           by
           a
           Moral
           Donation
           given
           particularly
           to
           those
           Professors
           ,
           but
           to
           the
           Nation
           ,
           denominated
           from
           the
           better
           part
           .
        
         
           2.
           
           The
           Unbelievers
           or
           Ungodly
           had
           much
           advantage
           by
           providential
           disposals
           (
           planting
           the
           spiritual
           Church
           among
           them
           ,
           &c.
           )
           of
           which
           they
           had
           themselves
           no
           proper
           grant
           by
           donation
           ,
           and
           to
           which
           they
           could
           lay
           no
           claim
           that
           was
           justifiable
           before
           God.
           And
           they
           had
           much
           accidentally
           from
           the
           Ministers
           Commission
           ,
           as
           is
           before
           explained
           .
           And
           thus
           the
           ungodly
           may
           have
           still
           ,
           both
           Word
           and
           Sacraments
           ,
           and
           outward
           Communion
           with
           the
           Church
           ,
           and
           much
           of
           Gods
           protection
           and
           blessing
           for
           the
           sake
           of
           the
           godly
           ,
           to
           whom
           they
           joyn
           themselves
           by
           outward
           profession
           .
           But
           this
           is
           formerly
           answered
           ,
           and
           so
           are
           all
           the
           rest
           of
           the
           material
           Objections
           that
           I
           remember
           in
           my
           Apologie
           to
           Mr.
           Blake
           ;
           and
           therefore
           I
           shall
           ,
           to
           avoid
           further
           tediousness
           ,
           refer
           the
           Reader
           thither
           ;
           and
           if
           he
           have
           read
           that
           and
           this
           ,
           I
           think
           he
           will
           not
           need
           more
           words
           (
           if
           he
           
           read
           not
           in
           the
           dark
           )
           to
           save
           himself
           from
           being
           deceived
           by
           any
           of
           the
           rest
           of
           Mr.
           Blake's
           Replies
           .
           Only
           one
           or
           two
           of
           his
           Summaries
           I
           shall
           examine
           ,
           as
           I
           finde
           them
           set
           together
           ,
           pag
           141
           ,
           142.
           and
           pag.
           551.
           
        
         
           Ob.
           6.
           
           Saith
           Mr.
           Blake
           ,
           pag.
           141.
           
           [
           
             My
             third
             Argument
             to
             prove
             that
             a
             Faith
             short
             of
             Justifying
             may
             give
             Title
             to
             Baptism
             ,
             is
             ,
             [
             to
             make
             the
             visible
             seal
             of
             Baptism
             which
             is
             the
             priviledge
             of
             the
             Church
             visible
             to
             be
             of
             equal
             latitude
             with
             the
             seal
             of
             the
             Spirit
             ,
             which
             is
             peculiar
             to
             invisible
             members
             ,
             is
             a
             Paradox
             .
          
           ]
           When
           I
           put
           him
           to
           prove
           that
           this
           Paradox
           is
           mine
           ,
           in
           the
           generality
           here
           exprest
           ,
           he
           proves
           it
           from
           my
           own
           words
           ;
           where
           I
           say
           ,
           We
           give
           the
           seal
           of
           Baptism
           to
           all
           that
           seem
           sound
           Believers
           ,
           and
           their
           seed
           ;
           and
           we
           say
           the
           seal
           of
           the
           sanctifying
           spirit
           is
           only
           theirs
           that
           are
           such
           believers
           .
           ]
           I
           am
           convinct
           beyond
           denial
           ,
           viz.
           To
           seem
           believers
           ,
           and
           to
           be
           believers
           ,
           is
           all
           one
           and
           seeming
           believers
           and
           real
           believers
           are
           terms
           of
           equal
           latitude
           .
           And
           thus
           I
           am
           confuted
           ,
           as
           Mr.
           Blake
           useth
           to
           confute
           me
           ;
           no
           doubt
           ,
           to
           the
           full
           satisfaction
           of
           some
           of
           his
           Readers
           .
        
         
           The
           Visible
           Seal
           may
           be
           said
           to
           be
           
             of
             equal
             latitude
          
           ,
           1.
           
           Either
           in
           regard
           of
           a
           Title
           by
           Moral
           Donation
           which
           
             Coram
             Deo
          
           will
           warrant
           a
           Claim
           and
           Reception
           ;
           and
           so
           I
           say
           that
           saving
           faith
           and
           such
           a
           Title
           to
           Sacraments
           (
           with
           the
           adult
           )
           are
           of
           equal
           latitude
           .
           2.
           
           Or
           in
           regard
           of
           the
           justifiableness
           of
           a
           Ministers
           Administration
           ,
           and
           the
           persons
           claim
           
             Ecclesia
             judice
          
           ;
           and
           so
           they
           are
           not
           of
           equal
           latitude
           .
        
         
           But
           saith
           Mr.
           
             Blake
             [
             For
             his
             distinction
             which
             he
             hints
             here
             ,
             and
             plainly
             delivers
             elsewhere
             ,
             of
             Right
          
           in
           foro
           Dei
           ,
           and
           in
           foro
           Ecclesiae
           ,
           
             both
             to
             Covenant
             and
             Baptism
             ;
             I
             suppose
             considerate
             men
             will
             pause
             upon
             it
             ,
             before
             they
             receive
             it
             ,
             especially
             in
             the
             sense
             which
             he
             puts
             upon
             it
             .
          
           ]
        
         
           I
           like
           considerate
           pausing
           Readers
           .
           But
           le
           ts
           hear
           your
           Reasons
           .
        
         
           1.
           
           (
           Saith
           Mr.
           
             Blake
             )
             they
             may
             press
             him
             with
             his
             own
             Rule
             ,
          
           Ubi
           lex
           non
           distinguit
           ,
           non
           est
           distinguendum
           ;
           
             such
             a
             Right
             to
             visible
             Ordinances
             before
             men
             never
             granted
             of
             God
             ,
             I
             would
             fain
             learn.
             
          
        
         
           Answ.
           But
           I
           know
           not
           what
           Teacher
           you
           would
           fain
           learn
           of
           .
           Far
           be
           it
           from
           me
           to
           imagine
           that
           I
           can
           teach
           you
           in
           any
           thing
           .
           But
           yet
           I
           may
           presume
           to
           tell
           you
           (
           though
           not
           to
           teach
           
           you
           )
           1.
           
           That
           (
           as
           is
           often
           manifested
           )
           such
           an
           improper
           right
           may
           result
           from
           the
           Precept
           or
           Ministerial
           Commission
           (
           to
           give
           the
           Sacrament
           to
           Believers
           ,
           or
           Professors
           of
           Faith
           that
           claim
           them
           )
           without
           a
           Donation
           of
           Title
           to
           themselves
           to
           warrant
           that
           claim
           .
           2.
           
           That
           the
           nature
           of
           things
           must
           be
           distinguished
           from
           those
           Morals
           which
           the
           Law
           must
           constitute
           .
           I
           am
           of
           opinion
           that
           we
           need
           not
           go
           to
           the
           distinctions
           of
           the
           Law
           ,
           to
           prove
           either
           that
           God
           ,
           and
           the
           Church
           are
           not
           all
           one
           ,
           but
           are
           really
           distinct
           ,
           or
           that
           the
           Understanding
           and
           Judgement
           of
           God
           and
           of
           the
           Church
           are
           not
           all
           one
           ;
           or
           that
           Gods
           Approbation
           ,
           Justification
           ,
           or
           Condemnation
           ,
           is
           really
           distinct
           from
           mans
           .
        
         
           3.
           
           There
           are
           some
           necessary
           Distinctions
           afforded
           us
           by
           that
           Doctrine
           which
           treats
           
             de
             legibus
             in
             Genere
          
           ,
           which
           we
           may
           receive
           without
           recourse
           to
           the
           Law
           of
           God
           
             in
             Specie
          
           .
           Without
           Scripture
           it
           may
           be
           known
           that
           a
           Precept
           is
           not
           the
           same
           thing
           with
           a
           Promise
           or
           Deed
           of
           Gift
           ;
           and
           that
           a
           Power
           of
           Administring
           to
           one
           that
           demandeth
           ,
           is
           different
           from
           a
           Power
           to
           demand
           it
           ,
           or
           any
           just
           Title
           that
           may
           warrant
           a
           claim
           .
        
         
           4.
           
           If
           this
           will
           not
           serve
           you
           ,
           I
           add
           ,
           
             Lex
             distinguit
             ,
             ergò
             distinguendum
             est
             .
          
           1.
           
           You
           confess
           that
           a
           Dogmatical
           Faith
           is
           necessary
           to
           our
           Title
           .
           And
           what
           is
           that
           equally
           
             Coram
             Deo
             &
             Exclesiâ
          
           ?
           If
           a
           Jew
           say
           ,
           [
           I
           will
           go
           and
           deride
           Mr.
           Blake
           ;
           I
           will
           tell
           him
           to
           day
           that
           I
           believe
           in
           Christ
           ,
           and
           I
           will
           be
           Baptized
           by
           him
           ,
           and
           tomorrow
           I
           will
           scorn
           Christ
           to
           his
           face
           ,
           ]
           will
           you
           say
           that
           this
           man
           hath
           equall
           Right
           
             Deo
             judice
          
           ,
           as
           he
           hath
           
             Ecclesia
             judice
          
           ?
           I
           will
           not
           be
           too
           confident
           of
           my
           understanding
           your
           minde
           ,
           but
           upon
           consideration
           ,
           I
           think
           you
           will
           not
           .
        
         
           2.
           
           Matth.
           22.
           and
           Luke
           .
           14.
           
           The
           servants
           had
           power
           to
           bring
           in
           (
           by
           perswasion
           )
           that
           person
           that
           had
           not
           on
           the
           wedding
           garment
           (
           though
           they
           were
           to
           perswade
           him
           to
           come
           as
           a
           meet
           guest
           ,
           and
           so
           with
           that
           garment
           ,
           yet
           the
           performance
           they
           left
           to
           himself
           :
           )
           But
           yet
           he
           had
           no
           warrant
           for
           his
           access
           in
           that
           condition
           ,
           and
           he
           meets
           there
           with
           a
           judgement
           of
           God
           ,
           which
           was
           distinct
           from
           that
           of
           the
           Church
           ,
           which
           with
           a
           [
           
             Friend
             ,
             how
             camest
             thou
             in
             hither
          
           ]
           &c.
           left
           him
           speechless
           ;
           Nor
           would
           it
           have
           saved
           him
           to
           have
           said
           ,
           [
           
             Lord
             I
             was
             taught
             by
             learned
             
             Divines
             that
             there
             is
             no
          
           Forum
           Dei
           
             to
             judge
             of
             my
             Right
             to
             Sacraments
             ,
             besides
             the
          
           Forum
           Ecclesiae
           :
           
             and
             I
             had
             Right
             in
             the
             judgement
             of
             the
             Church
             ,
             and
             therefore
             so
             I
             have
             in
             thine
             .
          
           ]
           And
           thousands
           will
           finde
           this
           Plea
           prove
           uneffectual
           ,
           if
           they
           shall
           be
           encouraged
           to
           use
           and
           trust
           to
           it
           .
        
         
           3.
           1.
           
           Cor.
           11.31
           ,
           32.
           
           I
           think
           there
           is
           a
           judgement
           of
           the
           Lord
           mentioned
           against
           unworthy
           receivers
           ,
           that
           is
           not
           the
           same
           with
           the
           judgement
           of
           the
           Church
           :
           Nor
           is
           it
           my
           opinion
           that
           it
           was
           the
           Churches
           judgement
           which
           laid
           some
           of
           them
           in
           sickness
           ,
           some
           in
           weakness
           ,
           and
           some
           asleep
           .
           God
           took
           cognisance
           of
           mens
           not
           examining
           themselves
           ,
           and
           eating
           ,
           and
           drinking
           unworthily
           ,
           which
           was
           an
           eating
           and
           drinking
           damnation
           to
           themselves
           ;
           and
           of
           their
           not
           discerning
           the
           Lords
           Body
           ;
           and
           that
           further
           then
           the
           Church
           did
           .
        
         
           4.
           
           It
           hath
           till
           now
           been
           taken
           for
           granted
           that
           there
           is
           a
           twofold
           forum
           or
           judgement
           exprest
           in
           Mat.
           16.19
           .
           and
           Mat.
           18.18
           .
           Where
           binding
           on
           earth
           and
           binding
           in
           heaven
           are
           distinguished
           ,
           and
           loosing
           on
           earth
           and
           loosing
           in
           heaven
           .
           The
           Treatisers
           that
           have
           wrote
           of
           the
           power
           of
           the
           Keyes
           ,
           and
           the
           Expositors
           upon
           this
           Text
           ,
           have
           not
           thought
           that
           these
           two
           were
           but
           one
           ,
           nor
           did
           offer
           so
           injuriously
           (
           that
           I
           say
           not
           reproachfully
           )
           to
           expound
           Christs
           words
           .
           If
           you
           say
           that
           [
           though
           they
           be
           not
           the
           same
           yet
           they
           agree
           ,
           for
           that
           shall
           be
           bound
           or
           loosed
           in
           heaven
           ,
           which
           is
           bound
           or
           loosed
           on
           earth
           ]
           I
           answer
           ;
           that
           is
           ,
           
             quando
             clavis
             non
             errat
          
           .
           When
           the
           Church
           judgeth
           justly
           ,
           as
           the
           truth
           is
           .
           For
           God
           will
           not
           judge
           erroneously
           or
           unjustly
           because
           man
           doth
           so
           .
           Yea
           though
           the
           Churches
           error
           be
           inculpable
           (
           as
           if
           they
           absolve
           or
           excommunicate
           a
           man
           upon
           the
           full
           testimony
           of
           false
           witness
           ,
           &c.
           )
           yet
           God
           will
           not
           therefore
           judge
           as
           they
           .
           Though
           he
           will
           justifie
           their
           act
           of
           judging
           ,
           yet
           he
           will
           not
           censure
           the
           true
           Title
           of
           the
           person
           to
           communion
           accordingly
           ,
           nor
           binde
           or
           loose
           in
           heaven
           according
           to
           any
           mistaking
           sentence
           .
           Many
           other
           Texts
           do
           sufficiently
           evidence
           this
           distinction
           .
        
         
           But
           because
           Mr.
           Blake
           doth
           pag.
           187.
           and
           often
           so
           peremptorily
           renounce
           this
           distinction
           in
           this
           controversie
           ,
           I
           shall
           yet
           add
           one
           or
           two
           Reasons
           to
           shew
           the
           necessity
           of
           it
           .
        
         
           Arg.
           1.
           
           If
           the
           judgment
           of
           God
           ,
           &
           the
           judgment
           of
           the
           Church
           
           concerning
           mens
           Right
           and
           claim
           here
           be
           all
           one
           ,
           then
           either
           the
           Churches
           judgement
           is
           infallible
           in
           this
           matter
           ,
           or
           Gods
           judgement
           is
           fallible
           .
           But
           neither
           is
           the
           Churches
           judgement
           infallible
           ,
           nor
           Gods
           judgement
           fallible
           .
           Therefore
           they
           are
           not
           both
           one
           .
        
         
           The
           force
           of
           the
           consequence
           is
           evident
           .
           And
           for
           the
           Minor
           ,
           1.
           
           To
           say
           Gods
           judgement
           is
           fallible
           ,
           even
           that
           which
           he
           doth
           himself
           immediately
           exercise
           (
           of
           which
           we
           speak
           )
           is
           to
           Blaspheme
           .
           2.
           
           To
           say
           that
           mans
           judgement
           here
           is
           infallible
           ,
           is
           to
           speak
           ,
           1.
           
           That
           which
           cannot
           be
           proved
           .
           2.
           
           More
           than
           the
           Papists
           ,
           yea
           more
           than
           the
           Italian
           Papists
           say
           of
           the
           Popes
           :
           For
           Bellarmine
           himself
           will
           confess
           him
           fallible
           about
           such
           personal
           causes
           as
           these
           ;
           whether
           such
           a
           mans
           cause
           be
           good
           or
           bad
           ,
           &c.
           3.
           
           If
           the
           judgement
           of
           man
           be
           in
           this
           case
           infallible
           ,
           then
           no
           man
           was
           ever
           wrongfully
           admitted
           by
           the
           Church
           ,
           and
           so
           the
           argument
           would
           hold
           
             à
             facto
             ad
             jus
          
           ,
           such
           a
           one
           was
           admitted
           :
           therefore
           he
           had
           Right
           to
           claim
           and
           Receive
           :
           But
           the
           consequent
           is
           intolerable
           .
           For
           1.
           
           It
           hindereth
           all
           hypocrites
           in
           the
           world
           (
           that
           should
           believe
           it
           )
           from
           repenting
           of
           their
           unjust
           claim
           and
           Receiving
           ,
           and
           justifieth
           them
           all
           
             Coram
             Deo
          
           ;
           but
           sure
           it
           will
           prove
           an
           uneffectual
           justification
           .
           2.
           
           The
           same
           it
           doth
           by
           all
           Ministers
           that
           ever
           administred
           the
           Sacraments
           :
           It
           teacheth
           them
           to
           justifie
           themselves
           as
           infallible
           ,
           and
           to
           disclaim
           Repentance
           for
           any
           mistake
           :
           He
           that
           dare
           tell
           all
           the
           Ministers
           in
           the
           world
           that
           they
           never
           gave
           a
           man
           a
           Sacrament
           without
           Right
           
             Coram
             Deo
          
           ,
           or
           all
           the
           Receivers
           in
           the
           world
           ,
           that
           they
           never
           received
           it
           without
           such
           Right
           as
           will
           warrant
           their
           claim
           and
           Receiving
           ,
           will
           shew
           whether
           the
           weakness
           even
           of
           good
           mens
           arguings
           may
           seduce
           .
        
         
           Moreover
           if
           the
           Minister
           be
           infallible
           in
           this
           case
           ,
           then
           either
           by
           an
           ordinary
           ability
           of
           discerning
           ,
           or
           by
           extraordinary
           priviledge
           ;
           The
           latter
           is
           not
           pretended
           by
           any
           ,
           Protestants
           or
           Papists
           ,
           that
           I
           know
           of
           :
           The
           former
           cannot
           be
           said
           ,
           unless
           it
           be
           also
           said
           ,
           1.
           
           That
           all
           other
           men
           as
           wise
           be
           Infallible
           as
           well
           as
           they
           .
           2.
           
           And
           that
           therefore
           the
           case
           hath
           such
           evidence
           that
           no
           Minister
           can
           possibly
           be
           mistaken
           in
           it
           .
           But
           this
           cannot
           reasonably
           be
           said
           .
           For
           1.
           
           If
           an
           Infidel
           or
           Pagan
           come
           in
           scorn
           to
           be
           Baptized
           ,
           and
           profess
           a
           Dogmatical
           faith
           when
           he
           hath
           
           it
           not
           ,
           the
           Minister
           cannot
           know
           his
           heart
           .
           2.
           
           And
           if
           Mr.
           Blake
           will
           say
           that
           the
           very
           scornful
           words
           of
           such
           a
           Professing
           Pagan
           ,
           are
           a
           sufficient
           title
           
             coram
             Deo
          
           ,
           yet
           the
           Minister
           may
           possibly
           mistake
           his
           words
           ,
           and
           think
           he
           saith
           [
           
             I
             do
             believe
          
           ,
           ]
           when
           he
           saith
           [
           
             I
             do
             not
             believe
          
           .
           ]
           3.
           
           Or
           the
           Minister
           may
           easily
           mistake
           the
           extent
           and
           nature
           of
           Mr.
           Blakes
           Dogmatical
           faith
           ,
           and
           think
           that
           the
           Infidel
           doth
           profess
           that
           Dogmatical
           faith
           ,
           when
           it
           is
           but
           some
           faith
           yet
           lower
           than
           it
           ,
           or
           but
           part
           of
           it
           .
        
         
           Furthermore
           ,
           if
           Ministers
           be
           thus
           infallible
           ,
           then
           none
           of
           their
           Acts
           can
           be
           Nullities
           :
           but
           the
           contrary
           is
           true
           ,
           and
           hath
           been
           the
           Judgement
           of
           the
           Church
           expressed
           in
           many
           Councils
           
             (
             de
             rebaptizandis
             non
             legitime
             baptizatis
             quoad
             essentiam
             baptismi
             .
             )
          
        
         
           And
           this
           would
           put
           us
           hard
           to
           the
           enquiry
           ,
           Which
           is
           the
           Church
           that
           hath
           this
           Infallibility
           ?
           Unless
           we
           say
           that
           all
           have
           it
           that
           call
           themselves
           the
           Church
           ;
           against
           which
           many
           Councils
           have
           Judged
           ,
           when
           they
           required
           the
           rebaptizing
           of
           all
           that
           were
           baptized
           by
           the
           Paulianists
           ,
           &c.
           
        
         
           In
           a
           word
           ,
           all
           the
           Arguments
           which
           we
           use
           against
           the
           Papal
           Infallibility
           ,
           might
           be
           here
           taken
           up
           ,
           and
           Voluminously
           managed
           against
           this
           .
        
         
           And
           if
           Mr.
           Blake
           disown
           this
           Infallibility
           ,
           there
           is
           no
           way
           left
           ,
           but
           either
           to
           say
           that
           God
           hath
           no
           Judgement
           of
           this
           Case
           but
           what
           is
           fallible
           (
           which
           I
           hope
           he
           will
           not
           )
           ;
           or
           that
           God
           hath
           one
           Judgement
           of
           it
           ,
           and
           the
           Church
           another
           ;
           and
           then
           we
           have
           that
           we
           seek
           .
           If
           he
           say
           that
           God
           hath
           no
           immediate
           Judgement
           at
           all
           of
           it
           ,
           but
           only
           the
           Churches
           ,
           which
           is
           mediately
           his
           :
           I
           answer
           ,
           1.
           
           The
           Churches
           is
           not
           mediately
           his
           ,
           when
           it
           is
           sinfully
           erroneous
           .
           2.
           
           If
           God
           have
           a
           knowledge
           and
           observance
           of
           it
           ,
           then
           he
           hath
           a
           Judgement
           of
           it
           .
           But
           to
           deny
           Gods
           knowledge
           or
           observance
           of
           it
           ,
           is
           intolerable
           :
           therefore
           .
           3.
           
           And
           I
           must
           say
           ,
           that
           since
           I
           have
           observed
           in
           Scripture
           ,
           both
           the
           use
           that
           God
           makes
           of
           good
           Angels
           and
           of
           evil
           ,
           about
           the
           sons
           of
           men
           ,
           and
           what
           appearances
           they
           make
           before
           him
           ,
           Job
           1.
           and
           how
           the
           faithful
           have
           their
           Angels
           beholding
           Gods
           face
           ;
           how
           they
           have
           charge
           of
           us
           ,
           and
           bear
           us
           up
           ,
           and
           are
           ministring
           spirits
           for
           our
           good
           ,
           and
           how
           the
           Excommunicate
           are
           delivered
           up
           to
           Satan
           ,
           with
           much
           more
           of
           the
           like
           ,
           I
           easily
           believe
           that
           God
           may
           well
           be
           said
           to
           have
           a
           forum
           ,
           and
           pass
           his
           sentences
           on
           the
           sons
           of
           men
           before
           his
           Angels
           ,
           
           were
           it
           but
           by
           committing
           his
           will
           to
           Execution
           by
           them
           :
           For
           so
           far
           as
           they
           are
           Executioners
           ,
           they
           must
           have
           a
           Commission
           for
           Execution
           ,
           which
           containeth
           or
           implieth
           the
           sentence
           .
           And
           so
           there
           is
           a
           Justification
           and
           a
           Condemnation
           now
           before
           them
           .
        
         
           Argum.
           2.
           
           If
           God
           have
           no
           other
           Judgement
           about
           Right
           to
           Ordinances
           ,
           but
           the
           Churches
           Judgement
           ,
           then
           Hypocrites
           have
           equal
           Right
           before
           God
           and
           before
           the
           Church
           ,
           (
           or
           
             Judice
             Deo
             &
             Judice
             Ecclesia
          
           ;
           )
           yea
           it
           is
           the
           
             same
             Right
          
           which
           is
           more
           than
           
             equal
             Right
          
           .
           But
           the
           Consequent
           is
           false
           :
           therefore
           so
           is
           the
           Antecedent
           .
        
         
           A
           Jew
           that
           would
           make
           a
           jest
           of
           Christ
           and
           Baptism
           by
           a
           feigned
           Profession
           ,
           hath
           such
           a
           Right
           
             Ecclesia
             Judice
          
           ,
           as
           that
           the
           Church
           cannot
           contradict
           it
           :
           But
           God
           can
           contradict
           it
           .
           The
           Church
           cannot
           find
           any
           imperfection
           in
           it
           but
           God
           can
           .
           
             Ecclesia
             Judice
          
           ,
           his
           Right
           is
           as
           good
           as
           the
           soundest
           Believers
           :
           but
           God
           will
           not
           say
           so
           .
           He
           may
           charge
           the
           Church
           with
           doing
           him
           wrong
           ,
           if
           they
           deny
           him
           the
           Sacrament
           :
           but
           so
           he
           cannot
           charge
           God
           ,
           if
           he
           hinder
           or
           prohibit
           it
           .
           Surely
           God
           will
           acknowledge
           a
           further
           Title
           to
           Sacraments
           in
           the
           Saints
           ,
           than
           such
           a
           Jew
           or
           Pagan
           hath
           .
        
         
           Argum.
           3.
           
           Where
           there
           are
           different
           Executions
           ,
           there
           are
           different
           Judgements
           :
           But
           God
           hath
           an
           Execution
           different
           from
           the
           Churches
           (
           in
           this
           Case
           )
           as
           is
           apparent
           ,
           1
           Cor.
           11.
           
           [
           
             For
             this
             cause
             many
             are
             sick
             and
             weak
             &c.
             
             If
             we
             would
             judge
             our selves
             ,
             we
             should
             not
             be
             judged
             ,
             &c.
          
           ]
           Therefore
           God
           hath
           a
           Judgement
           differing
           from
           the
           Churches
           .
        
         
           Argum.
           4.
           
           If
           about
           all
           humane
           acts
           God
           have
           a
           Judgement
           differing
           from
           mans
           ,
           then
           about
           the
           present
           Case
           .
           But
           the
           Antecedent
           is
           so
           evident
           and
           so
           momentous
           ,
           that
           I
           hope
           few
           Christians
           will
           question
           it
           .
        
         
           Instead
           of
           arguing
           such
           a
           Cause
           any
           further
           ,
           I
           shall
           lament
           the
           case
           of
           the
           Church
           among
           us
           ,
           that
           any
           should
           be
           found
           among
           its
           Reverend
           ,
           Pious
           Guides
           ,
           that
           shall
           so
           confidently
           publish
           ,
           or
           so
           easily
           entertain
           (
           as
           some
           seem
           to
           do
           )
           so
           strange
           a
           point
           as
           this
           which
           we
           oppose
           :
           For
           how
           far
           may
           they
           yet
           be
           led
           ,
           that
           can
           so
           easily
           be
           led
           to
           this
           .
           Compassion
           of
           the
           Church
           of
           Christ
           doth
           urge
           me
           to
           speak
           thus
           ,
           though
           I
           know
           to
           the
           guilty
           its
           like
           to
           be
           offensive
           .
        
         
         
           But
           yet
           we
           may
           thank
           God
           that
           there
           be
           so
           few
           of
           such
           conceits
           :
           sure
           I
           am
           ,
           it
           is
           ordinary
           with
           Protestants
           and
           Papists
           in
           such
           cases
           to
           distinguish
           between
           
             forum
             Dei
             &
             Ecclesiae
          
           ,
           Gods
           Judgement
           and
           the
           Churches
           .
           Instead
           of
           citing
           many
           ,
           I
           shall
           now
           take
           up
           with
           one
           only
           ,
           whose
           Cause
           (
           against
           the
           Separatists
           )
           did
           lead
           him
           so
           much
           to
           have
           enterta●ned
           the
           helps
           that
           lie
           on
           that
           side
           ,
           that
           if
           he
           had
           thought
           this
           notion
           of
           Mr.
           Blakes
           sound
           ,
           he
           was
           very
           like
           to
           have
           received
           it
           .
        
         
           Rutherford
           in
           his
           due
           Right
           of
           Presb.
           Cap.
           9.
           
           §
           .
           9.
           p.
           242.
           
           Dist.
           1.
           
           [
           
             Any
             who
             blamelesly
             professeth
             Christ
             ,
             is
             Ecclesiastically
             ,
          
           in
           foro
           Ecclesiae
           
             a
             true
             and
             valid
             member
             of
             the
             Church
             visible
             ,
             having
             Ecclesiastical
             power
             valid
             for
             that
             effect
             ,
             but
             except
             he
             be
             a
             sincere
             believer
             ,
             he
             is
             not
             morally
             ,
             and
          
           in
           foro
           Dei
           ,
           
             a
             living
             member
             of
             the
             invisible
             Church
             .
          
           Dist.
           3.
           
           
             The
             Invisible
             Church
             Catholick
             is
             the
             principal
             ,
             prime
             ,
             and
             native
             subject
             of
             all
             the
             Priviledges
             of
             Christians
             ,
             the
             Covenant
             ,
             Promises
             ,
             Title
             of
             Spouse
             ,
             Bride
             ,
             Redeemed
             ,
             Temple
             of
             the
             holy
             Spirit
             ,
             &c.
             
             And
             the
             Church
             Visible
             as
             she
             is
             such
             ,
             is
             no
             waies
             such
             a
             subject
             ;
             the
             non-consideration
             whereof
             we
             take
             to
             be
             the
             ground
             of
             many
             Errors
             in
             our
             Reverend
             Brethren
             in
             this
             matter
             ,
             which
             also
             deceived
             Papists
             ,
             as
             our
             Divines
             demonstrate
             .
          
           Dist.
           4.
           
           
             A
             seen
             Profession
             is
             the
             ground
             of
             members
             admission
             to
             the
             Visible
             Church
             .
             Hence
             there
             is
             a
             satisfaction
             of
             the
             Conscience
             of
             the
             Church
             in
             admitting
             of
             members
             ,
             either
             in
             the
             Judgement
             of
             Charity
             ,
             or
             in
             the
             Judgement
             of
             Verity
             .
          
           Dist.
           5.
           
           
             There
             is
             a
             satisfaction
             in
             the
             Judgement
             of
             Charity
             Positive
             ;
             when
             we
             see
             signs
             which
             positively
             assure
             us
             that
             such
             an
             one
             is
             Regenerate
             :
             and
             there
             is
             a
             satisfaction
             Negative
             ,
             when
             we
             know
             nothing
             on
             the
             contrary
             ,
             which
             hath
             a
             latitude
             ;
             for
             I
             have
             a
             Negative
             satisfaction
             of
             the
             Regeneration
             of
             some
             ,
             whose
             persons
             and
             behaviour
             I
             know
             neither
             by
             sight
             or
             report
             .
             This
             is
             not
             sufficient
             for
             the
             accepting
             of
             a
             Church-membership
             ,
             therefore
             somewhat
             more
             is
             required
             .
          
           pag.
           244.
           
           Concl.
           2.
           
           The
           Invisible
           ,
           
             and
             not
             the
          
           Visible
           
             Church
             is
             the
             principal
             ,
             prime
             ,
             and
             only
             proper
             subject
             with
             whom
             the
             Covenant
             of
             Grace
             is
             made
             ,
             to
             whom
             all
             the
             Promises
             do
             belong
             ,
             and
             to
             whom
             all
             Titles
             ,
             Styles
             ,
             Properties
             ,
             and
             Priviledges
             of
             special
             note
             ,
             in
             the
             Mediator
             do
             belong
             .
             If
             our
             Reverend
             Brethren
             would
             be
             pleased
             to
             see
             this
             ,
             they
             would
             forsake
             their
             doctrine
             of
             a
             visible
             constituted
             Church
             ,
             &c.
          
           1.
           
           
             The
             Church
             to
             whom
             the
          
           Covenant
           
             and
             the
             Promises
             of
             the
             Covenant
             are
             made
             ,
             is
             a
             Church
             and
             a
          
           
           seed
           which
           shall
           endure
           as
           the
           daies
           of
           heaven
           ,
           Psal.
           89.35
           ,
           36.
           
             and
             such
             as
             can
             no
             more
             fall
             away
             from
             being
             Gods
             people
             in
             an
             eternal
             Covenant
             with
             him
             ,
             then
             their
             God
             can
             alter
             what
             he
             hath
             spoken
             ,
             or
             lie
             ,
          
           Psal.
           89.33
           ,
           34
           ,
           35.
           
           
             They
             can
             no
             more
             cease
             from
             being
             in
             Gods
             favour
             ,
             or
             be
             cast
             off
             of
             God
             ,
             than
             the
             Ordinances
             of
             Heaven
             can
             depart
             from
             before
             God
             ,
             &c.
             
          
           Jer.
           31.35
           ,
           36
           ,
           37.
           
           Isa.
           54.10
           .
           
             or
             then
             God
             can
             retract
             his
             Oath
             and
             Promises
             ,
          
           Heb.
           6.18
           ,
           19
           ,
           20.
           
           
             But
             the
             Visible
             Church
             of
             this
             or
             that
             Parish
             ,
             &c.
          
           ]
           Pag.
           246.2
           .
           
             The
             Church
             with
             whom
             the
             Covenant
             is
             made
             ,
             and
             to
             whom
             the
             Promises
             of
             the
             Covenant
             are
             made
             ,
             is
             the
             Spouse
             of
             Christ
             ,
             his
             Mystical
             Body
             ,
             the
             Sons
             and
             Daughters
             of
             the
             Lord
             God
             Almighty
             ,
             a
             Royal
             Priesthood
             ,
             a
             chosen
             Generation
             ,
             Kings
             &
             Priests
             to
             God
             :
             But
             this
             is
             the
             Invisible
             Church
             of
             elect
             Believers
             ,
             not
             the
             Visible
             Church
             of
             Visible
             Professors
             .
          
           —
           ]
           Pag.
           248.
           
           [
           
             The
             Church
             whose
             gathering
             together
             ,
             and
             whose
             unity
             of
             faith
             ,
             &c.
             the
             Lord
             intendeth
             by
             giving
             to
             them
             to
             that
             end
             some
             to
             be
             Apostles
             ,
             &c.
             must
             be
             the
             Church
             to
             which
             all
             the
             promises
             of
             the
             Covenant
             and
             Priviledges
             do
             belong
             .
             But
             the
             Lord
             intendeth
             the
             gathering
             ,
             &c.
             only
             of
             the
             Invisible
             Elected
             and
             Redeemed
             Church
             ,
             not
             of
             the
             Visible
             Professing
             or
             Confessing
             Church
             ,
             &c.
          
           ]
           Pag.
           249.4
           .
           
             The
             Invisible
             Church
             ,
             and
             not
             the
             Visible
             ,
             as
             it
             is
             such
             ,
             hath
             Right
             to
             the
             Sacraments
             :
             because
             these
             who
             have
             Right
             to
             the
             Covenant
             ,
             have
             Right
             to
             the
             Seals
             of
             the
             Covenant
             —
             But
             only
             the
             Invisible
             Church
             hath
             Right
             to
             the
             Covenant
             .
             For
             God
             faith
             only
             of
             and
             to
             the
             Invisible
             Church
             ,
             and
             not
             of
             the
             Visible
             ,
             in
             his
             gracious
             purpose
             ,
          
           Jer.
           32.38
           .
           
             And
             I
             will
             be
             their
             God
             ,
             and
             they
             shall
             be
             my
             people
             .
          
           Jer.
           31.33
           .
           
             I
             will
             put
             my
             Law
          
           ,
           &c.
           
           
             Now
             the
             Visible
             Church
             ,
             as
             the
             Visible
             ,
             is
             not
             within
             the
             Covenant
             .
             therefore
             the
             Visible
             Church
             as
             the
             Visible
             Church
             ,
             and
             being
             no
             more
             than
             the
             Visible
             Church
             ,
             hath
             not
             Right
             to
             the
             Seals
             of
             the
             Covenant
             ;
             but
             in
             so
             far
             as
             they
             are
             within
             the
             Covenant
             ,
             and
             in
             so
             far
             as
             God
             is
             their
             God
             ,
             and
             they
             his
             pardoned
             and
             sanctified
             People
             ,
             as
             it
             is
             ,
          
           Jer.
           31.33
           ,
           34.
           
        
         
           5.
           
           
             It
             is
             known
             here
             that
             our
             Brethren
             joyn
             with
             the
             Papists
             .
             For
             Papists
             ,
             ignorant
             of
             the
             doctrine
             of
             the
             Visible
             Church
             ,
             labour
             to
             prove
             that
             ,
             &c.
             
             Just
             so
             our
             Brethren
             take
             all
             the
             places
             for
             the
             Priviledges
             ,
             Covenant
             ,
             Promises
             ,
             Stiles
             of
             Sister
             ,
             Love
             ,
             Dove
             ,
             Spouse
             ,
             &c.
          
           —
           ]
           6.
           
           
             A
             Church
             in
             Covenant
             with
             God
             ,
             and
             the
             Spouse
             of
             Christ
             ,
             &c.
             —
             is
             a
             Church
             whereof
             all
             the
             members
             without
             exception
             are
             taught
             of
             God
             ,
             &c.
             —
             But
             so
             it
             is
             that
             no
             Visible
             Church
             on
             earth
             ,
             
             that
             are
             visible
             Professors
             of
             any
             competent
             number
             ,
             is
             such
             a
             Church
             ,
             &c.
             —
             therefore
             no
             Visible
             Church
             as
             such
             is
             a
             people
             or
             Church
             in
             Covenant
             with
             God.
          
           See
           Roger's
           Catechis
           .
           part
           .
           2.
           
           Art.
           6.
           pag.
           176
           ,
           177.
           
           Concl.
           3.
           
           
             A
             visible
             Profession
             of
             the
             Truth
             and
             Doctrine
             of
             Godliness
             ,
             is
             that
             which
             essentially
             constituteth
             a
             Visible
             Church
             .
             Only
             our
             Brethren
             and
             we
             differ
             much
             about
             the
             Nature
             of
             this
             Profession
             —
             Our
             Brethren
             will
             have
             none
             members
             of
             the
             Visible
             Church
             ,
             but
             such
             as
             are
             satisfactory
             to
             the
             consciences
             of
             all
             the
             Visible
             Church
             ,
             and
             give
             Evidences
             so
             clear
             ,
             as
             the
             Judgement
             of
             discerning
             men
             can
             attain
             unto
             ,
             that
             they
             are
             truly
             regenerated
             .
          
           —
           ]
           See
           further
           .
        
         
           This
           much
           I
           have
           cited
           specially
           as
           to
           the
           main
           Cause
           :
           Further
           (
           as
           to
           the
           Distinction
           in
           question
           )
           see
           him
           after
           pag.
           185.4
           .
           §
           .
           5.
           
        
         
           1.
           
           Dist.
           
             All
             Believers
          
           ,
           in
           foro
           Dei
           ,
           
             before
             God
             have
             Right
             to
             the
             Seals
             of
             the
             Covenant
             :
             These
             to
             whom
             the
             Covenant
             and
             body
             of
             the
             Charter
             belongeth
             ,
             to
             these
             the
             Seal
             belongeth
             :
             But
          
           in
           foro
           Ecclesiastico
           ,
           
             in
             an
             orderly
             Church
             way
             ,
             the
             Seals
             are
             not
             to
             be
             conferred
             by
             the
             Church
             upon
             persons
             because
             they
             believe
             ,
             but
             because
             they
             profess
             their
             believing
             .
          
           —
           ]
           See
           further
           .
        
         
           Pag.
           188.
           
           [
           1.
           
           
             The
             Seals
             of
             the
             Covenant
             are
             principally
             given
             to
             the
             Invisible
             Church
             ,
             as
             the
             Covenant
             it self
             ,
             &c.
             —
             and
          
           The
           Invisible
           Church
           as
           such
           ,
           as
           a
           number
           of
           Believers
           ,
           have
           only
           Right
           before
           God
           to
           both
           Covenant
           and
           Seals
           .
           —
           2.
           
           
             It
             's
             true
             ,
             the
             Orderly
             and
             Ecclesiastick
             way
             of
             dispensing
             the
             Seals
             ,
             is
             that
             they
             be
             dispensed
             only
             to
             the
             Visible
             Church
             .
          
           —
           ]
        
         
           Pag.
           286.
           
           [
           
             These
             and
             many
             other
             places
             do
             strongly
             prove
             our
             point
             :
             and
             specially
             that
             the
             Profession
          
           of
           Simon
           Magus
           ,
           who
           before
           God
           
             deserved
             to
             be
          
           cast
           out
           
             of
             the
             Church
          
           ,
           Act.
           8.
           
             is
             sufficient
             to
             make
             one
             a
             member
             of
             a
             Visible
             Church
             .
             Yea
             ,
             but
             none
             deserve
          
           in
           foro
           Ecclesiae
           ,
           
             in
             the
             Churches
             Court
             ,
             to
             be
             cast
             out
             ,
             but
             such
             as
             either
             confess
             scandalous
             Sins
             ,
             or
             are
             contumacious
             ,
             or
             convicted
             judicially
             of
             the
             same
             before
             witnesses
             ,
          
           &c.
           ]
        
         
           The
           same
           Author
           in
           his
           
             Peaceable
             Plea
          
           ,
           pag.
           181.
           
           [
           
             We
             preach
             and
             invite
             in
             the
             Gospel
             all
             the
             uncircumcised
             in
             heart
             ,
             and
             all
             the
             wicked
             to
             come
             ,
             and
             hear
             ,
             and
             partake
             of
             the
             holy
             things
             of
             the
             Gospel
             ,
             and
             receive
             the
             promises
             thereof
             with
             faith
             :
             And
             when
             they
             come
             to
             this
             heavenly
             banquet
             without
             their
             wedding
             Garment
             ,
          
           Math.
           22.12
           ,
           13.
           2
           
           Cor.
           2.16
           .
           Mat.
           21.43
           ,
           44.
           
             it
             followeth
             not
             ,
             because
             they
             
             profane
             the
             holy
             things
             of
             God
             ,
             that
             Ministers
             who
             baptize
             the
             Infants
             of
             hypocrites
             and
             profane
             persons
             ,
             are
             accessary
             to
             the
             profaning
             the
             holy
             things
             of
             Christ
             —
             It
             is
             one
             thing
             ,
             whom
             Ministers
             should
          
           Receive
           as
           members
           
             of
             the
             Sanctuary
             and
             Church
             :
             and
             another
             thing
             ,
             who
             should
          
           come
           in
           —
           ]
        
         
           Pag.
           183.
           
           [
           Object
           .
           
             Divine
             wrath
             is
             kindled
             for
             the
             profanation
             of
             holy
             things
             .
          
           Answ.
           
             That
             this
             is
             the
             Ministers
             or
             Churches
             profanation
             of
             holy
             things
             ,
             is
             not
             proved
             :
             It
             is
             not
             wrath
             procured
             by
             the
             Ministers
             ,
             or
          
           those
           who
           Receive
           
             them
             into
             the
             Church
             ;
             but
             wrath
             procured
             by
             the
             unworthy
             In
             comers
             .
          
           —
           ]
           So
           far
           Rutherford
           .
        
         
           Having
           said
           thus
           much
           to
           Mr.
           Blakes
           denyal
           of
           the
           distinction
           of
           Gods
           judgement
           and
           the
           Churches
           in
           this
           case
           ,
           I
           proceed
           to
           that
           which
           followeth
           in
           his
           book
           .
           pag.
           141.
           
        
         
           [
           Mr.
           Blake
           .
           3.
           
           
             They
             may
             tell
             him
             of
             the
             necessity
             that
             is
             put
             upon
             Ministers
             to
             prophane
             this
             Divine
             Ordinance
             ,
             in
             putting
             this
             seal
             ordinarily
             and
             unavoidably
             to
             meer
             blank
             paper
             :
             which
             is
             a
             most
             contumelious
             abuse
             of
             it
             .
          
           ]
        
         
           Ans.
           They
           may
           sooner
           
             tell
             it
          
           ,
           than
           
             prove
             it
          
           ,
           to
           be
           any
           prophanation
           or
           
             contumelious
             abuse
          
           .
           Big
           words
           ,
           may
           be
           bad
           arguments
           .
           It
           s
           the
           Claimer
           that
           is
           the
           Prophaner
           ,
           whom
           you
           encourage
           by
           telling
           him
           that
           he
           hath
           a
           Title
           :
           but
           it
           is
           not
           the
           Minister
           ;
           who
           was
           never
           made
           a
           searcher
           of
           hearts
           ,
           no
           not
           to
           know
           the
           truth
           of
           a
           Dogmatical
           faith
           :
           and
           therefore
           may
           justly
           set
           the
           seal
           to
           a
           blank
           paper
           ,
           when
           the
           Receiver
           is
           made
           judge
           whether
           it
           be
           blank
           or
           not
           ,
           or
           at
           least
           ,
           is
           to
           give
           us
           the
           evidence
           that
           we
           must
           proceed
           upon
           .
           I
           would
           you
           would
           before
           this
           have
           told
           us
           whether
           one
           that
           dissemblingly
           pretendeth
           your
           Dogmatical
           faith
           ,
           be
           a
           blank
           paper
           or
           not
           ,
           or
           one
           that
           as
           a
           Parrat
           is
           taught
           to
           say
           [
           I
           believe
           in
           God
           ,
           &c.
           [
           when
           he
           understandeth
           not
           what
           he
           saith
           .
           If
           not
           ,
           it
           seemes
           a
           Dogmatical
           faith
           is
           not
           the
           Title
           then
           in
           your
           account
           .
           If
           yea
           ,
           then
           doth
           the
           Minister
           prophane
           the
           Ordinance
           in
           giving
           it
           such
           ;
           and
           hath
           not
           Mr.
           Blake
           sealed
           to
           many
           such
           blanks
           ,
           and
           contumeliously
           abused
           the
           Ordinance
           ?
        
         
           [
           Mr.
           Blake
           .
           
             They
             may
             tell
             him
             that
             poor
             souls
             are
             thus
             miserably
             cheated
             ,
             in
             bearing
             them
             in
             hand
             ,
             that
             these
             great
             priviledges
             ,
             and
             consequently
             all
             further
             Church
             priviledges
             are
             theirs
             ,
             when
             the
             conveyance
             is
             meer
             fraudulent
             that
             casts
             it
             upon
             them
             .
          
        
         
         
           Answ.
           1.
           
           Alas
           poor
           souls
           !
           Alas
           miserable
           cheaters
           !
           But
           who
           are
           they
           ?
           They
           that
           bear
           them
           in
           hand
           that
           these
           priviledges
           are
           theirs
           by
           conveyance
           :
           which
           is
           not
           1.
           
           Let
           Mr.
           Blake
           answer
           for
           himself
           .
           2.
           
           It
           was
           a
           gentler
           passage
           than
           this
           ,
           that
           caused
           Mr.
           Blake
           presently
           to
           inferr
           .
           [
           
             It
             seems
             he
             hath
             met
             with
             a
             company
             of
             cheaters
             .
          
           ]
           3.
           
           But
           to
           call
           his
           brethren
           cheaters
           ,
           is
           nothing
           so
           dangerous
           as
           to
           call
           the
           conveyance
           fraudulent
           .
           That
           do
           not
           I
           do
           :
           for
           I
           say
           that
           there
           is
           no
           such
           conveyance
           ,
           (
           unless
           you
           take
           the
           word
           improperly
           .
           )
        
         
           [
           Mr.
           Blake
           
             They
             may
             yet
             tell
             him
             that
             a
             door
             is
             here
             opened
             to
             Anabaptism
             ,
             or
             multiplication
             of
             Baptism
             .
             A
             new
             door
             ,
             of
             which
             either
             nothing
             ,
             or
             very
             little
             ,
             hath
             ever
             been
             spoken
             .
          
           ]
        
         
           Ans.
           1.
           
           They
           may
           tell
           me
           so
           :
           but
           how
           will
           you
           prove
           that
           they
           tell
           me
           true
           ?
           I
           see
           by
           you
           ,
           that
           telling
           is
           easier
           then
           proving
           ,
           and
           commoner
           then
           truth
           .
           2.
           
           Your
           making
           this
           a
           door
           to
           Anabaptism
           ,
           doth
           give
           them
           that
           which
           you
           cannot
           warrant
           them
           ,
           and
           advantage
           the
           Anabaptists
           more
           under
           pretence
           of
           renouncing
           their
           advantages
           ,
           than
           you
           desire
           :
           the
           common
           success
           of
           passionate
           oppositions
           .
           3.
           
           Your
           feigning
           this
           to
           be
           new
           ,
           and
           never
           or
           little
           spoken
           of
           before
           ,
           in
           my
           understanding
           ,
           importeth
           one
           of
           these
           consequences
           ;
           either
           as
           if
           you
           had
           said
           [
           
             All
             Historie
             is
             false
             ;
             believe
             nothing
             that
             ever
             you
             read
             in
             them
             ;
             nay
             trust
             not
             your
             eyes
             and
             ears
             ,
             that
             see
             and
             hear
             the
             contrary
             to
             what
             I
             say
          
           ;
           ]
           or
           else
           as
           if
           you
           had
           proclaimed
           .
           [
           
             Take
             heed
             how
             you
             credit
             even
             Godly
             Divines
             in
             the
             heat
             of
             their
             contention
             ,
             even
             in
             the
             most
             palpable
             matters
             of
             fact
             .
          
           ]
        
         
           Mr.
           Blake
           .
           
             When
             discovery
             shall
             be
             made
             that
             the
             Title
             when
             Baptism
             was
             administred
             was
             barely
             seeming
             ,
             then
             all
             was
             Null
             
               ab
               initio
            
             in
             such
             proceedings
             :
             and
             as
             such
             persons
             alwaies
             were
             in
             the
             eyes
             of
             God
             ,
             so
             now
             in
             the
             eye
             of
             men
             they
             are
             unbaptized
             persons
             .
          
           ]
           Ans.
           What
           proof
           of
           all
           this
           ?
           but
           you
           say
           so
           ?
           1.
           
           Baptism
           is
           sometimes
           taken
           for
           the
           meer
           external
           Ordinance
           :
           sometime
           for
           that
           conjunct
           with
           the
           grace
           signified
           ,
           or
           with
           the
           effects
           .
           As
           to
           the
           actual
           conveyance
           of
           pardon
           and
           life
           ,
           I
           affirm
           that
           Sacraments
           are
           uneffectual
           to
           unbelievers
           ;
           and
           so
           do
           you
           ;
           If
           that
           be
           a
           Nullity
           ,
           call
           them
           Null
           .
           But
           how
           prove
           you
           that
           the
           external
           Ordinance
           is
           a
           Nullity
           where
           there
           was
           no
           Title
           ?
           The
           Title
           indeed
           was
           Null
           
             ab
             initio
          
           ,
           but
           prove
           that
           the
           Ordinance
           was
           so
           too
           ?
           
           well
           !
           this
           must
           be
           proved
           from
           
             Simon
             Magus
          
           and
           from
           Titius
           :
           [
           
             If
             Titius
             got
             possessions
             presumed
             to
             be
             his
             due
             inheritance
             ,
             and
             afterwards
             it
             be
             made
             appear
             that
             it
             never
             pertained
             to
             him
             ,
             but
             to
             Sempronius
             ,
             all
             is
             to
             be
             judged
             invalid
             .
          
           ]
           Ans.
           But
           if
           this
           possession
           was
           delivered
           by
           a
           sealed
           instrument
           ,
           as
           possession
           of
           pardon
           is
           to
           a
           Traytor
           or
           Malefactor
           (
           where
           right
           and
           possession
           are
           co-incident
           ,
           )
           and
           the
           Tenor
           of
           this
           instrument
           be
           ,
           that
           only
           those
           that
           are
           returned
           to
           loyalty
           shall
           have
           the
           benefit
           ,
           (
           
             e.
             g.
          
           pardon
           )
           and
           a
           messenger
           is
           sent
           to
           deliver
           these
           instruments
           to
           all
           that
           profess
           Loyaltie
           ;
           here
           if
           any
           Traytor
           shall
           profess
           that
           Loyalty
           ,
           and
           seek
           to
           kill
           his
           soveraign
           the
           next
           day
           ,
           though
           all
           be
           Null
           as
           to
           the
           effect
           of
           pardoning
           him
           ,
           yet
           the
           external
           acts
           of
           sealing
           and
           delivery
           are
           not
           themselves
           Nullities
           .
           And
           if
           it
           be
           the
           will
           of
           the
           Prince
           that
           this
           act
           shall
           be
           effectual
           to
           its
           end
           ,
           when
           the
           person
           shall
           return
           to
           his
           Loyalty
           ,
           without
           the
           sealing
           the
           instrument
           anew
           ,
           it
           may
           even
           to
           the
           effect
           be
           valid
           afterward
           ,
           that
           through
           his
           fault
           was
           not
           so
           before
           .
        
         
           But
           if
           the
           Anabaptists
           must
           have
           this
           news
           that
           I
           am
           turned
           so
           far
           to
           them
           as
           to
           open
           them
           a
           new
           door
           ,
           let
           them
           take
           altogether
           ,
           and
           make
           merry
           that
           Mr.
           Blake
           and
           I
           are
           turned
           so
           far
           Anabaptists
           together
           ,
           and
           then
           there
           may
           be
           hope
           that
           while
           we
           two
           hold
           open
           the
           door
           ,
           more
           may
           come
           in
           ere
           long
           .
           He
           oft
           tells
           us
           that
           it
           is
           a
           Dogmatical
           faith
           ,
           or
           a
           faith
           short
           of
           justifying
           ,
           that
           entitleth
           to
           Baptism
           :
           England
           swarms
           with
           people
           that
           have
           not
           a
           Dogmatical
           faith
           ,
           and
           yet
           they
           receive
           the
           Sacrament
           of
           the
           Lords
           Supper
           ,
           and
           their
           Children
           are
           Baptized
           (
           and
           what
           faith
           their
           ancestors
           had
           ,
           who
           knoweth
           ?
           )
           There
           's
           scarce
           a
           week
           but
           I
           hear
           one
           or
           other
           tell
           me
           ,
           that
           Christ
           is
           God
           and
           not
           Man
           ,
           or
           Man
           and
           not
           God
           ,
           or
           that
           they
           do
           not
           think
           any
           one
           hath
           been
           our
           surety
           ,
           or
           made
           any
           satisfaction
           to
           God
           ,
           or
           suffered
           for
           our
           sins
           .
           ]
           If
           all
           these
           Baptisms
           and
           other
           administrations
           be
           Nullities
           ,
           and
           if
           Mr.
           Blake
           will
           but
           teach
           that
           all
           should
           be
           rebaptized
           ,
           whose
           parents
           are
           now
           discovered
           to
           want
           the
           Title
           of
           a
           Dogmatical
           faith
           ,
           I
           much
           fear
           ,
           he
           will
           yet
           have
           more
           rebaptized
           persons
           in
           one
           County
           than
           now
           is
           in
           Ten
           ,
           at
           least
           .
        
         
           If
           the
           Minister
           be
           commissioned
           to
           deliver
           the
           Sacrament
           on
           an
           unjust
           claim
           ,
           this
           justifieth
           his
           act
           ,
           and
           as
           he
           did
           his
           duty
           ,
           
           so
           he
           hath
           no
           Scripture
           for
           the
           repeating
           it
           .
        
         
           I
           before
           instanced
           in
           the
           case
           of
           a
           scornful
           Jew
           ,
           that
           purposely
           comes
           to
           Baptism
           to
           deride
           Christ
           ,
           or
           to
           be
           in
           a
           capacity
           to
           mischief
           his
           cause
           or
           people
           .
           Hath
           this
           man
           a
           Title
           by
           Gods
           Donation
           to
           Church-membership
           ,
           seals
           ,
           and
           all
           the
           blessed
           priviledges
           of
           the
           visible
           Church
           ,
           which
           Mr.
           Blake
           sets
           forth
           ?
           If
           he
           have
           ,
           then
           malicious
           wickedness
           is
           the
           condition
           of
           Gods
           great
           mercies
           .
           And
           when
           shall
           we
           see
           the
           Donation
           that
           conveyed
           this
           Title
           to
           him
           ?
        
         
           Mr.
           Blake
           .
           [
           6.
           
           "
           
             They
             may
             tell
             you
             that
             that
             Scripture
             distinction
             of
             Circumcision
             in
             the
             flesh
             ,
             and
             Circumcision
             in
             the
             heart
             ,
             is
             hereby
             overthrown
             .
             ]
             Ans.
          
           1.
           
           They
           may
           tell
           it
           me
           twice
           ,
           before
           I
           will
           believe
           them
           once
           .
           2.
           
           They
           may
           tell
           it
           you
           as
           well
           as
           me
           .
           Was
           it
           not
           possible
           for
           a
           Jew
           upon
           mistake
           to
           Circumcise
           a
           man
           that
           had
           no
           Right
           to
           it
           ,
           and
           yet
           upon
           some
           kind
           of
           misunderstood
           profession
           ?
           Resolve
           whether
           that
           were
           a
           Nullity
           first
           for
           your self
           ,
           and
           then
           I
           will
           study
           a
           further
           answer
           .
        
         
           Mr.
           Blake
           .
           [
           7.
           
           
             They
             may
             tell
             him
             that
             this
             principle
             standing
             ,
             all
             persons
             dying
             unregenerate
             ,
             die
             unbaptized
             ;
             yea
             all
             that
             were
             baptized
             in
             infancy
             and
             after
             converted
             remain
             still
             unbaptized
             .
          
           ]
           Answ.
           1.
           
           What!
           if
           I
           saw
           them
           Baptized
           with
           mine
           eyes
           ?
           many
           such
           tales
           I
           know
           I
           may
           hear
           ,
           and
           I
           will
           believe
           them
           as
           I
           see
           cause
           .
           2.
           
           I
           suppose
           by
           this
           that
           you
           seem
           your self
           to
           judge
           ,
           that
           all
           that
           are
           without
           a
           Dogmatical
           Faith
           are
           unbaptized
           .
        
         
           Mr.
           Blake
           .
           [
           8.
           
           
             That
             it
             is
             much
             to
             be
             feared
             ,
             if
             not
             certainly
             to
             be
             concluded
             that
             the
             Major
             part
             by
             far
             of
             Worcestershire
             combination
             consists
             of
             unbaptized
             persons
             ,
             there
             being
             I
             doubt
             no
             good
             evidence
             of
             true
             conversion
             in
             the
             most
             considerable
             part
             of
             them
             —
             I
             am
             sure
             it
             is
             voiced
             that
             the
             most
             prophane
             where
             the
             Minister
             carrieth
             any
             authority
             ,
             are
             as
             forward
             for
             subscription
             as
             any
             .
          
           ]
        
         
           Answ.
           1.
           
           As
           to
           your
           bold
           censure
           of
           so
           many
           persons
           whose
           faces
           you
           never
           saw
           ,
           and
           whose
           names
           you
           never
           heard
           ,
           it
           sheweth
           us
           what
           you
           dare
           do
           .
           You
           might
           more
           safely
           have
           learnt
           of
           Christ
           [
           
             Judge
             not
             that
             ye
             be
             not
             Judged
             ,
          
           ]
           and
           have
           hearkened
           to
           
             Paul
             [
             Who
             art
             thou
             that
             Judgest
             another
             mans
             servant
             ?
          
           ]
           2.
           
           Especially
           when
           your
           censure
           is
           founded
           upon
           lying
           fame
           ,
           as
           it
           is
           .
           
           This
           is
           the
           way
           to
           discredit
           all
           history
           ,
           when
           Godly
           men
           dare
           publish
           that
           of
           so
           many
           in
           a
           County
           ,
           which
           the
           whole
           Country
           almost
           ,
           that
           are
           capable
           of
           understanding
           such
           marters
           ,
           do
           know
           to
           be
           false
           .
           3.
           
           Have
           we
           groaned
           ,
           and
           prayed
           ,
           and
           suffered
           so
           long
           in
           hope
           of
           Discipline
           ,
           and
           yet
           are
           there
           Godly
           Ministers
           among
           us
           ,
           that
           have
           the
           hearts
           to
           calumniate
           and
           reproach
           the
           attempts
           of
           it
           ,
           where
           they
           never
           had
           the
           face
           to
           acquaint
           us
           with
           the
           least
           mistake
           or
           miscarriage
           in
           our
           way
           ?
           Ah
           what
           wonder
           if
           the
           poor
           Church
           consume
           away
           in
           its
           corruptions
           and
           divisions
           ,
           when
           this
           is
           the
           friendship
           and
           assistance
           of
           its
           guides
           !
           But
           of
           this
           before
           .
        
         
           The
           other
           summary
           of
           Mr.
           Blakes
           oppositions
           ,
           is
           pag.
           550
           ,
           551.
           in
           his
           introduction
           ,
           where
           he
           thus
           declares
           his
           minde
           .
        
         
           Mr.
           Blake
           [
           
             And
             truly
             (
             Sir
             !
             )
             if
             I
             should
             have
             a
             thought
             of
             changing
             my
             opinion
             ,
             I
             know
             not
             how
             to
             look
             to
             the
             end
             of
             the
             danger
             that
             will
             follow
             .
             I
             must
             first
             necessarily
             engage
             my self
             in
             an
             everlasting
             Schism
             ,
             being
             not
             able
             to
             find
             out
             a
             Church
             in
             the
             world
             of
             any
             interest
             ,
             in
             which
             I
             shall
             dare
             in
             this
             account
             to
             hold
             communion
             .
          
           ]
        
         
           Answ.
           O
           the
           power
           of
           prejudice
           !
           What
           Church
           in
           all
           the
           world
           was
           ever
           of
           your
           Judgement
           ?
           And
           would
           you
           have
           separated
           from
           all
           the
           Churches
           in
           the
           world
           ?
           But
           le
           ts
           hear
           the
           reasons
           of
           your
           fear
           .
        
         
           Mr.
           Blake
           .
           [
           
             I
             shall
             see
             in
             many
             members
             too
             clear
             symptoms
             of
             non-Regeneration
             and
             Vnbelief
             .
             —
          
           ]
        
         
           Answ.
           1.
           
           Do
           not
           those
           persons
           profess
           a
           Justifying
           faith
           ?
           2.
           
           Or
           is
           it
           Infallible
           symptoms
           of
           the
           contrary
           which
           you
           mean
           ,
           or
           which
           are
           sufficient
           to
           nullifie
           or
           invalidate
           that
           Profession
           ?
           if
           not
           ,
           you
           say
           nothing
           :
           if
           so
           ,
           then
           3.
           
           Dare
           you
           hold
           communion
           with
           no
           Church
           that
           hath
           some
           members
           that
           in
           your
           own
           Judgement
           are
           unfit
           to
           be
           there
           ?
           How
           oft
           hath
           this
           opinion
           been
           confuted
           in
           the
           Separatists
           ?
           But
           you
           add
           your
           reason
           .
        
         
           Mr.
           Blake
           .
           [
           
             Though
             this
             will
             not
             bear
             a
             separation
             ,
             yet
             this
             consideration
             of
             their
             non-baptism
             will
             necessarily
             enforce
             it
             .
             —
          
           ]
        
         
           Answ.
           1.
           
           The
           Enemy
           of
           the
           Church
           needs
           no
           hands
           to
           do
           a
           great
           part
           of
           his
           work
           ,
           but
           our
           own
           .
           The
           Anabaptists
           take
           us
           to
           be
           all
           unbaptized
           ,
           and
           thence
           infer
           a
           necessity
           of
           Separation
           .
           Their
           Separation
           troubleth
           the
           Church
           much
           more
           than
           their
           
           opinion
           for
           re-baptizing
           .
           Our
           endeavour
           is
           ,
           at
           least
           to
           bring
           them
           to
           this
           ,
           that
           being
           re-baptized
           they
           would
           rest
           satisfied
           ,
           and
           live
           in
           peaceable
           communion
           with
           the
           Church
           .
           Mr.
           Blake
           steps
           in
           and
           confirmeth
           them
           in
           their
           consequence
           ,
           on
           supposition
           of
           the
           Antecedent
           which
           we
           cannot
           satisfie
           them
           in
           ;
           and
           so
           frustrateth
           all
           our
           labour
           ,
           and
           gives
           them
           the
           day
           ,
           in
           that
           ,
           and
           considereth
           not
           I
           fear
           the
           danger
           of
           promoting
           such
           a
           schism
           .
           But
           he
           would
           do
           well
           first
           to
           answer
           the
           many
           Reasons
           that
           Mr.
           
             John
             Goodwin
          
           hath
           brought
           against
           that
           opinion
           ,
           and
           take
           his
           work
           clean
           before
           him
           .
           If
           I
           knew
           a
           Church
           or
           whole
           Nation
           of
           men
           that
           thought
           verily
           they
           were
           truly
           baptized
           ,
           and
           I
           thought
           that
           it
           was
           not
           so
           ,
           if
           yet
           they
           profest
           true
           Faith
           and
           Holiness
           ,
           I
           durst
           not
           separate
           from
           them
           .
           2.
           
           But
           how
           irksom
           must
           it
           needs
           be
           to
           your
           Judicious
           Readers
           ,
           to
           have
           such
           conclusions
           tost
           up
           and
           down
           with
           meer
           confidence
           ,
           upon
           suppositions
           ,
           which
           you
           disdain
           (
           or
           deign
           not
           )
           to
           prove
           ?
           One
           Argument
           to
           have
           proved
           that
           our
           Principles
           infer
           the
           Nullity
           of
           the
           Baptism
           of
           the
           Unregenerate
           ,
           had
           been
           more
           worth
           than
           all
           this
           kind
           of
           talk
           .
           I
           say
           that
           
             Deo
             Judice
          
           such
           men
           have
           no
           Title
           by
           any
           Grant
           or
           Gift
           of
           God
           to
           claim
           or
           receive
           the
           Sacraments
           ,
           though
           the
           Minister
           have
           Commission
           to
           give
           it
           to
           some
           unjust
           claimers
           .
           This
           opinion
           professeth
           the
           Nullity
           of
           the
           Title
           which
           is
           denyed
           .
           Do
           you
           prove
           that
           it
           also
           inferreth
           the
           Nullity
           of
           the
           external
           Baptism
           it self
           ,
           which
           was
           justly
           administred
           ,
           though
           unjustly
           demanded
           .
           It
           s
           tedious
           to
           read
           voluminous
           Disputes
           ,
           where
           that
           which
           requireth
           proof
           is
           still
           taken
           for
           granted
           .
        
         
           But
           if
           all
           this
           were
           so
           ,
           I
           think
           you
           must
           still
           be
           a
           Separatist
           on
           your
           own
           Principles
           .
           For
           where
           would
           you
           find
           a
           Church
           (
           among
           us
           )
           where
           there
           be
           not
           many
           that
           have
           not
           a
           Dogmatical
           faith
           ,
           which
           you
           say
           must
           give
           them
           Title
           to
           Baptism
           ?
        
         
           Mr.
           Blake
           .
           [
           
             And
             if
             I
             be
             holpen
             out
             (
             as
             indeed
             I
             utterly
             despair
             )
             by
             any
             distinction
             of
             
               forum
               Dei
            
             and
             
               forum
               Ecclesiae
            
             ,
             Vnivocal
             and
             Equivocal
             ,
             what
             thought
             then
             shall
             I
             entertain
             of
             the
             Holy
             Scripture
             ?
          
           ]
        
         
           Answ.
           I
           cannot
           tell
           what
           thoughts
           you
           will
           have
           of
           it
           ,
           but
           I
           can
           partly
           tell
           what
           thoughts
           you
           should
           have
           of
           it
           .
           Will
           you
           deny
           that
           the
           Scripture
           most
           commonly
           speaks
           of
           God
           himself
           
           himself
           in
           equivocal
           terms
           ?
           I
           hope
           you
           will
           not
           :
           And
           how
           should
           it
           speak
           otherwise
           to
           mans
           understanding
           ?
           And
           yet
           what
           thoughts
           will
           you
           entertain
           of
           the
           Scripture
           ?
           You
           will
           not
           I
           hope
           take
           on
           you
           to
           know
           no
           difference
           between
           Jesuitical
           dissembling
           equivocation
           ,
           which
           is
           to
           deceive
           ,
           and
           the
           use
           of
           equivocal
           terms
           ,
           either
           necessarily
           for
           want
           of
           other
           words
           in
           being
           ,
           or
           Rhetorically
           for
           ornament
           ,
           or
           when
           custome
           of
           Speech
           hath
           made
           them
           the
           most
           apt
           ?
           Will
           you
           so
           far
           equivocate
           with
           equivocal
           terms
           ,
           as
           to
           confound
           the
           culpable
           equivocation
           with
           the
           laudable
           ,
           and
           then
           say
           ,
           [
           What
           thoughts
           shall
           I
           have
           of
           the
           holy
           Scriptures
           ?
           ]
           this
           doth
           not
           beseem
           an
           Expositor
           of
           the
           Scriptures
           .
        
         
           And
           whereas
           you
           next
           add
           the
           many
           titles
           given
           to
           the
           unregenerate
           ,
           I
           have
           answered
           it
           before
           ,
           and
           more
           may
           do
           in
           the
           next
           Dispute
           ,
           besides
           what
           you
           had
           even
           now
           from
           Mr.
           Rutherford
           .
           These
           titles
           were
           never
           given
           to
           any
           of
           your
           Professors
           of
           a
           faith
           short
           of
           that
           which
           Justifyeth
           .
           And
           yet
           there
           is
           no
           passage
           in
           your
           Book
           that
           amazeth
           me
           more
           than
           your
           frequent
           and
           confident
           Assertions
           of
           the
           contrary
           ,
           and
           pretenses
           of
           the
           common
           Judgement
           of
           the
           Church
           to
           be
           on
           your
           side
           .
        
         
           Pag.
           116
           ,
           117.
           
           When
           I
           had
           said
           that
           Dr.
           Ward
           would
           not
           have
           found
           a
           second
           to
           undertake
           his
           cause
           ,
           you
           say
           ,
           [
           
             How
             this
             passage
             fell
             from
             his
             pen
             ,
             may
             well
             be
             to
             very
             intelligent
             Reader
             matter
             of
             admiration
             —
             that
             a
             man
             of
             such
             multiplicity
             of
             reading
             should
             think
             that
             
               Dr.
               Ward
            
             in
             this
             opinion
             would
             not
             have
             found
             a
             second
             ,
             when
             if
             he
             had
             perused
             our
             approved
             Authors
             about
             the
             question
             ,
             especially
             since
             it
             came
             to
             a
             punctual
             just
             debate
             ,
             he
             may
             soon
             see
             that
             he
             hath
             almost
             every
             one
             to
             appear
             for
             him
             ,
             if
             this
             which
             he
             mentions
             be
             his
             opinion
             :
             unless
             perhaps
             he
             hath
             been
             so
             held
             in
             reading
             the
             Fathers
             and
             other
             Writers
             for
             the
             first
             thirteen
             or
             fourteen
             hundred
             years
             (
             in
             which
             few
             will
             I
             think
             come
             out
             and
             vie
             with
             him
             ,
             )
             that
             he
             hath
             not
             regarded
             what
             hath
             been
             said
             this
             1500
             years
             in
             this
             corner
             of
             the
             world
             .
          
           ]
        
         
           Answ.
           1.
           
           Your
           groundless
           insipid
           scorn
           ,
           about
           reading
           the
           Fathers
           of
           the
           first
           1400
           years
           ,
           doth
           no
           whit
           clear
           the
           Truth
           ,
           nor
           strengthen
           your
           Cause
           ,
           nor
           (
           I
           think
           )
           tend
           to
           the
           pleasing
           of
           God.
           2.
           
           One
           of
           us
           have
           certainly
           exposed
           our selves
           to
           the
           Readers
           ,
           —
           when
           we
           stand
           wondering
           thus
           at
           each
           
           other
           ,
           and
           profess
           our
           understanding
           to
           be
           at
           so
           great
           a
           distance
           about
           a
           matter
           of
           open
           fact
           .
           I
           must
           still
           say
           ,
           that
           I
           hoped
           Dr.
           Ward
           would
           not
           have
           found
           a
           Second
           to
           undertake
           that
           Cause
           .
           But
           this
           doth
           not
           intimate
           either
           that
           I
           never
           read
           that
           any
           was
           of
           his
           minde
           before
           ,
           or
           that
           I
           expected
           not
           that
           any
           should
           be
           afterward
           :
           It
           s
           one
           thing
           to
           be
           of
           that
           Opinion
           ,
           and
           another
           thing
           
             as
             his
             Second
             to
             undertake
             it
             .
          
           But
           I
           will
           now
           say
           more
           than
           that
           which
           you
           wonder
           at
           .
           I
           must
           profess
           that
           I
           do
           not
           know
           of
           any
           one
           Protestant
           Divine
           ,
           reputed
           Orthodox
           ,
           of
           that
           Judgement
           ,
           before
           Dr.
           Ward
           and
           you
           :
           though
           some
           Papists
           and
           Arminians
           I
           knew
           of
           that
           minde
           :
           and
           since
           I
           finde
           Sir
           
             Hen.
             Vane
          
           maintain
           it
           ;
           and
           one
           
             John
             Timson
          
           ,
           in
           his
           Defence
           of
           M.
           Humphrey
           ;
           and
           now
           newly
           M.
           Humphrey
           ,
           in
           his
           second
           Vindication
           of
           Free
           Admission
           .
           Let
           all
           Readers
           now
           come
           and
           wonder
           at
           your
           wondering
           and
           mine
           ,
           or
           at
           least
           the
           vast
           disagreement
           of
           our
           Judgements
           ,
           in
           such
           a
           point
           of
           fact
           .
           All
           that
           ever
           open
           the
           books
           of
           Protestants
           ,
           come
           and
           judge
           betwixt
           Mr.
           Blake
           and
           me
           .
           Dr.
           Ward
           and
           he
           do
           maitain
           [
           
             That
             a
             certain
             kinde
             of
             faith
             which
             is
             short
             of
             Justifying
             faith
             ,
             giveth
             title
             to
             Baptism
             even
             before
             God
          
           ]
           I
           say
           ,
           [
           
             that
             only
             true
             Justifying
             faith
             is
             the
             condition
             of
             our
             Title
             before
             God
             ,
             as
             given
             by
             him
             ,
             and
             warranting
             our
             claim
             ;
             but
             that
             the
             bare
             profession
             of
             that
             Justifying
             faith
             (
             but
             of
             no
             lower
             )
             doth
             make
             us
             such
             whom
             the
             Minister
             must
             give
             the
             Sacraments
             to
             if
             we
             claim
             them
             ,
             and
             so
             by
             it
             we
             have
             a
             Right
             to
             them
             before
             the
             Church
             ,
             and
             so
             far
             before
             God
             as
             he
             is
             the
             approver
             of
             the
             Churches
             act
             .
          
           ]
           Mr.
           Blake
           saith
           ,
           almost
           every
           one
           of
           our
           late
           Writers
           appear
           for
           him
           :
           I
           say
           ,
           I
           remember
           none
           of
           the
           Reformed
           Divines
           for
           them
           .
           Nor
           do
           I
           finde
           that
           Mr.
           Blake
           himself
           hath
           produced
           any
           to
           that
           end
           ,
           but
           by
           meer
           abusing
           them
           ,
           Certain
           I
           am
           ,
           that
           the
           common
           doctrine
           of
           Reformed
           Divines
           is
           ,
           [
           
             that
             sound
             believers
             are
             members
             of
             the
             mystical
             Church
             ,
             and
             that
             professors
             of
             that
             belief
             are
             members
             of
             the
             visible
             Church
             ,
             to
             whom
             we
             must
             give
             Sacraments
             .
          
           ]
           But
           as
           for
           your
           third
           sort
           ,
           who
           believe
           with
           another
           kinde
           of
           faith
           ,
           or
           profess
           so
           to
           do
           ,
           it
           is
           not
           their
           use
           to
           take
           these
           as
           members
           of
           either
           ,
           or
           such
           as
           have
           right
           to
           Sacraments
           .
        
         
           One
           more
           Objection
           I
           finde
           much
           stood
           upon
           (
           which
           I
           had
           almost
           forgot
           )
           viz
           ,
           
             The
             Sacraments
             are
             appointed
             for
             the
             visible
             Church
             :
             therefore
             all
             that
             are
             of
             the
             visible
             Church
             have
             Right
             to
             them
             .
          
           ]
        
         
         
           Answ.
           the
           word
           [
           appointed
           ]
           is
           ambiguous
           .
           If
           it
           mean
           only
           that
           Ministers
           are
           appointed
           to
           deliver
           it
           to
           men
           upon
           an
           outward
           Profession
           and
           Claim
           ,
           this
           we
           still
           grant
           .
           But
           if
           the
           meaning
           be
           ,
           that
           Hypocritical
           or
           Unregenerate
           Professors
           have
           any
           Moral
           Donation
           or
           Promise
           of
           them
           ,
           or
           any
           command
           to
           claim
           and
           receive
           them
           ,
           in
           their
           present
           state
           ,
           this
           is
           but
           a
           bare
           affirming
           of
           the
           thing
           in
           question
           ;
           and
           so
           their
           Consequent
           is
           the
           same
           with
           the
           Antecedent
           .
           What
           Mr.
           Galespie
           and
           Mr.
           Rutherford
           ,
           and
           many
           other
           Divines
           have
           said
           against
           it
           ,
           you
           have
           seen
           before
           ;
           as
           also
           by
           what
           Scripture-Evidence
           it
           is
           destroyed
           .
        
         
           Ob.
           But
           t
           is
           said
           of
           the
           Jews
           ,
           that
           to
           them
           pertained
           the
           Adoption
           ,
           and
           the
           Glory
           ,
           and
           the
           Covenants
           ,
           and
           the
           giving
           of
           the
           Law
           ,
           and
           the
           Service
           of
           God
           ,
           and
           the
           Promises
           .
           ]
           Rom.
           9.4
           .
        
         
           Answ.
           1.
           
           Yet
           will
           it
           not
           follow
           that
           all
           these
           pertain
           to
           all
           the
           Visible
           Church
           ,
           and
           therefore
           not
           to
           the
           Church
           as
           Visible
           .
           The
           Glory
           ,
           that
           is
           ,
           the
           Ark
           ,
           and
           other
           signs
           of
           some
           Glorious
           Presence
           ,
           and
           the
           giving
           of
           the
           Law
           here
           mentioned
           ,
           with
           other
           Priviledges
           expressed
           in
           the
           next
           words
           ,
           were
           proper
           to
           the
           Jews
           .
           2.
           
           The
           Jewish
           Nation
           contained
           some
           that
           were
           truly
           sanctified
           ,
           and
           some
           that
           were
           not
           .
           To
           the
           later
           sort
           was
           given
           the
           Law
           ▪
           Covenants
           ,
           Promises
           ,
           &c.
           providentially
           ,
           and
           by
           way
           of
           Offer
           :
           God
           so
           ordered
           it
           ,
           that
           among
           them
           these
           excellent
           mercies
           should
           abide
           ,
           and
           to
           them
           they
           should
           be
           offered
           ;
           and
           if
           they
           had
           heartily
           accepted
           them
           ,
           they
           might
           have
           had
           a
           proper
           Title
           to
           the
           Benefits
           of
           the
           Covenant
           it self
           .
           And
           it
           fell
           out
           that
           the
           seals
           were
           actually
           applied
           to
           them
           upon
           their
           pretended
           acceptance
           of
           the
           offer
           ,
           and
           upon
           their
           claim
           .
           But
           to
           the
           former
           belonged
           the
           Covenants
           and
           Promises
           as
           the
           instruments
           of
           Gods
           Donation
           ,
           whereby
           he
           conveyed
           to
           them
           actuall
           Right
           to
           the
           Benefits
           :
           But
           so
           it
           did
           not
           to
           the
           latter
           (
           unless
           we
           speak
           of
           some
           particular
           promise
           made
           to
           this
           or
           that
           indiviall
           person
           ,
           or
           some
           temporal
           promises
           to
           the
           Jews
           as
           Jews
           ,
           and
           not
           as
           a
           Visible
           Church
           )
           Yet
           may
           it
           well
           be
           said
           that
           to
           the
           Jews
           in
           general
           the
           Covenants
           ,
           Promises
           ,
           &c.
           belonged
           ;
           not
           only
           because
           the
           Regenerate
           were
           Jews
           ,
           and
           the
           whole
           Nation
           was
           denominated
           from
           the
           better
           part
           sometime
           ,
           but
           also
           (
           which
           
           is
           Pauls
           sence
           in
           that
           Text
           )
           because
           it
           is
           not
           the
           foresaid
           proper
           Right
           that
           is
           here
           spoken
           of
           ,
           but
           the
           actual
           sending
           of
           this
           Light
           among
           them
           ,
           and
           the
           tendering
           of
           it
           to
           them
           ,
           and
           continuing
           it
           with
           them
           ,
           together
           with
           the
           success
           of
           it
           so
           far
           as
           that
           some
           were
           sanctified
           by
           it
           ,
           and
           others
           seemingly
           consented
           to
           it
           .
           And
           thus
           we
           may
           say
           of
           England
           now
           in
           the
           general
           ,
           that
           it
           enjoyeth
           the
           Gospel
           ,
           and
           Sacraments
           ,
           &c.
           in
           that
           they
           are
           among
           us
           ,
           and
           all
           men
           that
           are
           truly
           willing
           may
           have
           a
           saving
           title
           to
           them
           ,
           and
           the
           rest
           that
           pretend
           to
           be
           willing
           and
           are
           not
           ,
           do
           actually
           partake
           of
           the
           External
           Ordinance
           ,
           though
           to
           their
           own
           condemnation
           ,
           through
           their
           own
           default
           .
           But
           this
           is
           no
           affirming
           that
           the
           unregenerate
           have
           a
           proper
           Title
           given
           them
           ,
           which
           may
           warrant
           their
           claim
           in
           that
           estate
           ;
           I
           mean
           ,
           to
           the
           Sacraments
           ,
           which
           are
           special
           Ordinances
           .
        
         
           The
           Reverend
           
             Vindicator
             of
             Free
             Admission
          
           ,
           
           layeth
           down
           13
           Reasons
           to
           prove
           that
           [
           
             the
             Covenant
             in
             the
             general
             Grace
             and
             external
             Administration
             of
             the
             Ordinances
             belongs
             to
             the
             whole
             Church
             as
             Visible
             ,
             and
             to
             the
             several
             members
             alike
          
           ]
           To
           which
           I
           say
           ,
           1.
           that
           it
           [
           belongs
           ]
           to
           them
           ,
           is
           too
           large
           a
           word
           without
           distinction
           to
           use
           in
           a
           profitable
           discourse
           .
           I
           have
           elsewhere
           shewed
           that
           Covenant
           and
           Seals
           do
           belong
           to
           them
           in
           some
           sence
           ,
           and
           in
           other
           not
           ;
           and
           how
           far
           such
           are
           in
           Covenant
           .
           2.
           
           Note
           on
           the
           by
           ,
           that
           if
           this
           were
           granted
           ,
           it
           s
           nothing
           to
           Mr.
           Blake's
           main
           cause
           against
           me
           ,
           that
           [
           a
           Faith
           short
           of
           justifying
           gives
           Right
           ]
           For
           no
           man
           was
           ever
           a
           member
           for
           a
           Faith
           short
           of
           justifying
           ;
           but
           only
           for
           a
           saving
           faith
           ,
           or
           the
           profession
           of
           a
           saving
           faith
           .
           3.
           
           Note
           that
           the
           stress
           of
           the
           Controversie
           is
           not
           [
           Whether
           it
           belong
           to
           them
           at
           all
           ?
           ]
           but
           whether
           (
           as
           he
           affirmeth
           )
           to
           all
           alike
           ?
           Enough
           is
           said
           before
           for
           the
           solving
           of
           his
           Arguments
           .
           More
           particularly
           .
        
         
           To
           the
           first
           .
           Pag.
           6.
           
           How
           the
           whole
           Nation
           of
           the
           Jews
           were
           in
           Covenant
           ,
           is
           before
           declared
           ,
           (
           more
           than
           which
           is
           yet
           unproved
           :
           )
           and
           also
           how
           little
           this
           makes
           for
           his
           End.
           
        
         
           To
           the
           Second
           :
           We
           easily
           grant
           that
           the
           Gentiles
           are
           graffed
           into
           the
           same
           Olive
           ,
           and
           are
           as
           much
           in
           the
           Covenant
           of
           Grace
           as
           the
           Jews
           were
           (
           so
           many
           of
           the
           Gentiles
           as
           profess
           
           Christianitie
           .
           )
           And
           because
           it
           is
           no
           more
           ,
           it
           is
           nothing
           to
           their
           purpose
           .
        
         
           To
           the
           Third
           :
           I
           Answer
           :
           There
           's
           no
           doubt
           but
           the
           promise
           belongs
           to
           all
           that
           God
           shall
           call
           ;
           that
           is
           ,
           the
           bare
           offer
           belongs
           to
           all
           them
           that
           are
           called
           uneffectually
           ,
           and
           still
           remain
           in
           unbelief
           :
           And
           the
           worst
           of
           them
           are
           invited
           to
           Repent
           and
           Believe
           ,
           which
           when
           they
           do
           ,
           they
           have
           Title
           in
           that
           same
           promise
           to
           Remission
           and
           the
           Seals
           of
           it
           :
           And
           when
           they
           profess
           to
           Repent
           and
           Believe
           ,
           and
           so
           require
           the
           Seals
           ,
           they
           have
           such
           a
           Right
           
             Coram
             Ecclesiâ
          
           ,
           as
           that
           ▪
           we
           must
           admit
           of
           them
           .
           But
           more
           than
           this
           here
           is
           yet
           no
           proof
           of
           .
        
         
           To
           the
           Fourth
           :
           
             The
             Called
          
           some
           of
           them
           obey
           not
           at
           all
           :
           some
           of
           them
           obey
           
             ore
             tenus
          
           ,
           and
           as
           to
           some
           faith
           short
           of
           justifying
           :
           and
           some
           of
           them
           obey
           the
           Call
           sincerely
           .
           You
           mean
           the
           Second
           :
           Of
           whom
           I
           say
           ,
           1.
           
           Prove
           if
           you
           can
           that
           any
           called
           ones
           may
           have
           the
           Sacraments
           ,
           that
           profess
           not
           saving
           Faith.
           2.
           
           And
           prove
           that
           they
           who
           barely
           profess
           it
           ,
           have
           the
           Title
           which
           is
           in
           controversie
           between
           us
           ,
           which
           will
           justifie
           their
           claim
           ,
           as
           well
           as
           our
           giving
           it
           on
           that
           claim
           .
           The
           saying
           that
           they
           are
           called
           is
           no
           proof
           .
           As
           for
           your
           phrase
           of
           [
           an
           outward
           being
           in
           Covenant
           ]
           you
           know
           I
           affirmed
           it
           long
           ago
           
             ex
             parte
             hominis
          
           ,
           they
           outwardly
           covenant
           with
           God
           ,
           and
           oblige
           themselves
           .
           But
           if
           you
           mean
           it
           
             ex
             parte
             Dei
          
           ,
           that
           he
           hath
           any
           such
           meer
           outside
           promises
           when
           he
           meaneth
           not
           as
           he
           speaks
           ,
           or
           that
           he
           is
           actually
           obliged
           as
           a
           Covenanter
           to
           them
           ,
           yea
           but
           for
           outward
           things
           ,
           I
           have
           long
           waited
           from
           others
           for
           the
           proof
           in
           vain
           .
           As
           to
           the
           phrase
           [
           Equivocal
           ]
           you
           shall
           have
           more
           of
           it
           ,
           God
           willing
           ,
           in
           due
           place
           .
        
         
           To
           the
           Fifth
           :
           There
           's
           difference
           between
           the
           Jews
           then
           and
           the
           World
           :
           1.
           
           In
           that
           one
           part
           of
           the
           Jews
           were
           sincere
           in
           the
           Covenant
           ,
           and
           that
           in
           great
           numbers
           ;
           in
           whom
           ,
           as
           it
           were
           ,
           the
           life
           of
           the
           Church
           did
           abide
           .
           2.
           
           In
           that
           the
           rest
           of
           them
           (
           as
           to
           the
           main
           body
           )
           professed
           that
           true
           faith
           which
           others
           had
           .
           3.
           
           And
           in
           that
           such
           bare
           professors
           were
           thereupon
           admitted
           into
           that
           Societie
           ,
           and
           into
           those
           Ordinances
           ,
           which
           tended
           to
           help
           them
           to
           that
           sinceritie
           which
           they
           wanted
           ;
           some
           of
           which
           Ordinances
           they
           were
           immediately
           bound
           to
           use
           ,
           and
           
           others
           of
           them
           but
           in
           order
           after
           their
           Conversion
           :
           and
           though
           they
           used
           them
           unjustly
           before
           Conversion
           ,
           the
           thing
           was
           a
           mercy
           in
           it self
           ,
           though
           mis-received
           by
           them
           .
           4.
           
           And
           then
           they
           had
           many
           temporal
           promises
           which
           no
           other
           Nation
           had
           :
           nor
           have
           we
           .
           I
           think
           here
           's
           a
           difference
           from
           the
           Gentile
           world
           .
           Prove
           more
           ,
           if
           you
           affirm
           it
           .
        
         
           To
           the
           Sixth
           :
           I
           have
           answered
           it
           over
           and
           over
           before
           .
           They
           are
           commanded
           to
           be
           circumcised
           but
           as
           a
           sign
           and
           seal
           of
           the
           Covenant
           :
           Therefore
           they
           are
           bound
           first
           in
           order
           to
           consent
           in
           heart
           to
           the
           Covenant
           :
           And
           if
           they
           do
           the
           former
           without
           the
           later
           ,
           it
           may
           shew
           that
           they
           have
           by
           outward
           covenanting
           obliged
           themselves
           to
           God
           ,
           and
           so
           are
           annumerated
           with
           his
           listed
           souldiers
           by
           the
           Church
           :
           But
           it
           proveth
           not
           that
           God
           is
           in
           actual
           obligation
           to
           them
           ,
           except
           only
           as
           to
           any
           of
           those
           mercies
           that
           were
           absolutely
           promised
           to
           the
           Israelites
           ,
           and
           belong
           not
           to
           us
           .
        
         
           To
           the
           Seventh
           :
           The
           weak
           unworthy
           Author
           of
           the
           book
           of
           
             Infant
             Baptism
          
           ,
           whom
           you
           are
           pleased
           to
           load
           with
           a
           Title
           which
           his
           conscience
           doth
           disown
           ,
           doth
           heartily
           persist
           in
           believing
           that
           the
           conditional
           Covenant
           is
           made
           to
           more
           than
           the
           Elect
           ,
           even
           to
           all
           ,
           at
           least
           that
           hear
           it
           ;
           and
           that
           this
           is
           the
           effect
           of
           Christs
           blood
           ;
           and
           that
           the
           entrance
           into
           covenant
           ,
           and
           accepting
           the
           terms
           of
           it
           ,
           
             ore
             tenus
          
           ,
           or
           not
           sincerely
           and
           unreservedly
           ,
           is
           common
           to
           Elect
           and
           Reprobate
           .
           ]
           But
           all
           this
           is
           nothing
           to
           the
           present
           business
           .
        
         
           To
           the
           Eighth
           :
           It
           is
           a
           strange
           consequence
           that
           such
           [
           Must
           renounce
           their
           profession
           ,
           and
           never
           come
           to
           ordinances
           ,
           
             &c.
             ]
             Must
          
           importeth
           Duty
           .
           And
           their
           duty
           is
           sincerely
           to
           Repent
           ,
           and
           Believe
           ,
           and
           Profess
           ,
           and
           not
           to
           renounce
           profession
           ,
           but
           only
           to
           lament
           the
           falshood
           and
           hypocrisie
           in
           professing
           what
           they
           did
           not
           do
           .
           Nor
           is
           any
           bound
           to
           stay
           from
           Ordinances
           simply
           ,
           but
           to
           repent
           ,
           believe
           ,
           and
           so
           come
           ;
           as
           Peter
           hid
           
             Simon
             Magus
          
           ,
           Repent
           and
           Pray
           ,
           &c.
           
           But
           if
           he
           will
           profess
           falsly
           ,
           and
           come
           without
           Repentance
           ,
           let
           him
           do
           it
           at
           his
           peril
           ,
           and
           not
           think
           God
           is
           obliged
           to
           bless
           him
           in
           it
           ;
           which
           would
           lead
           hard
           up
           to
           the
           Papists
           
             Opus
             operatum
          
           ,
           though
           I
           know
           how
           much
           this
           is
           disclaimed
           by
           Mr.
           Blake
           .
           For
           when
           you
           liberally
           give
           such
           men
           a
           
           a
           Title
           
             Coram
             Deo
          
           to
           the
           Seals
           ,
           what
           can
           be
           that
           Title
           but
           the
           
             Opus
             operatum
          
           of
           a
           verbal
           profession
           :
           For
           though
           a
           Faith
           short
           of
           Justifying
           be
           talkt
           of
           ,
           none
           of
           you
           all
           can
           tell
           who
           hath
           it
           ,
           and
           who
           hath
           it
           not
           ;
           and
           yet
           I
           find
           not
           so
           much
           openness
           as
           to
           speak
           out
           and
           tell
           us
           whether
           indeed
           all
           the
           Hypocrites
           that
           have
           not
           so
           much
           as
           the
           Dogmatical
           Faith
           which
           they
           profess
           ,
           have
           indeed
           a
           Title
           before
           God
           to
           the
           Seals
           ,
           on
           the
           
             Opus
             operatum
          
           of
           profession
           or
           not
           :
           Though
           by
           consequence
           it
           appeareth
           that
           you
           must
           say
           so
           ,
           or
           cast
           all
           your
           cause
           away
           .
        
         
           To
           the
           ninth
           I
           Answer
           :
           If
           you
           know
           him
           not
           a
           dissembler
           ,
           he
           is
           to
           you
           what
           he
           professeth
           to
           be
           :
           If
           therefore
           he
           profess
           that
           the
           Foundation
           is
           laid
           ,
           when
           it
           is
           not
           ,
           you
           must
           endeavour
           to
           build
           him
           up
           .
           But
           if
           you
           know
           him
           to
           dissemble
           ,
           I
           suppose
           you
           will
           rather
           help
           to
           lay
           the
           Foundation
           before
           you
           go
           any
           further
           .
           But
           2.
           
           If
           you
           can
           say
           as
           much
           to
           prove
           that
           I
           may
           not
           teach
           any
           but
           Disciples
           the
           observable
           commands
           of
           Christ
           
             (
             in
             sensu
             activo
          
           ;
           that
           is
           ,
           do
           my
           best
           to
           teach
           them
           )
           as
           I
           have
           done
           to
           prove
           that
           wicked
           men
           have
           no
           Title
           to
           the
           Sacraments
           which
           will
           warrant
           them
           
             Coram
             Deo
          
           ,
           to
           claim
           them
           ,
           you
           will
           do
           much
           towards
           the
           changing
           of
           my
           minde
           .
        
         
           To
           the
           Tenth
           I
           answer
           :
           This
           confusion
           marrs
           all
           .
           I
           have
           oft
           told
           you
           ,
           unregenerate
           men
           are
           really
           in
           covenant
           as
           to
           their
           external
           engaging
           act
           ;
           and
           this
           they
           may
           break
           .
           But
           doth
           it
           follow
           that
           they
           cannot
           violate
           their
           own
           promise
           ,
           unless
           God
           be
           actually
           obliged
           by
           promise
           to
           them
           .
        
         
           To
           the
           Eleventh
           .
           I
           will
           not
           stand
           now
           to
           search
           whether
           Judas
           was
           one
           of
           them
           that
           was
           bid
           Eat
           ,
           and
           Drink
           :
           But
           supposing
           it
           granted
           ,
           it
           is
           most
           certain
           that
           he
           was
           commanded
           as
           much
           to
           take
           and
           feed
           on
           Christ
           by
           faith
           :
           and
           that
           he
           was
           offered
           the
           Sacrament
           as
           a
           Sacrament
           ,
           that
           is
           ,
           a
           sealing
           and
           professing
           sign
           ,
           as
           I
           have
           before
           explained
           .
           Now
           if
           he
           had
           so
           received
           it
           as
           it
           was
           offered
           ,
           and
           in
           the
           nature
           of
           a
           Sacrament
           ,
           as
           Christ
           bid
           him
           ;
           Take
           ,
           Eat
           ,
           Drink
           ,
           then
           certainly
           he
           had
           done
           it
           in
           faith
           .
           And
           if
           he
           did
           not
           so
           (
           as
           he
           did
           not
           )
           he
           did
           not
           what
           he
           was
           commanded
           .
           And
           therefore
           you
           cannot
           hence
           prove
           a
           Right
           in
           Judas
           by
           any
           grant
           ,
           to
           the
           separated
           sign
           ,
           while
           he
           was
           destitute
           of
           the
           faith
           which
           by
           his
           action
           was
           professed
           Receiving
           
           the
           Sacrament
           as
           a
           Sacrament
           is
           an
           actual
           profession
           o●
           faith
           :
           And
           you
           can
           never
           prove
           that
           Christ
           commanded
           Juda
           to
           lye
           ,
           by
           professing
           the
           faith
           which
           he
           had
           not
           ;
           but
           only
           that
           he
           commanded
           him
           at
           once
           to
           Believe
           and
           thus
           profess
           it
           .
           He
           that
           will
           have
           men
           compelled
           to
           come
           in
           (
           to
           the
           Church
           )
           intendeth
           that
           they
           must
           bring
           a
           wedding
           garment
           :
           or
           else
           they
           shall
           hear
           ,
           how
           camest
           thou
           hither
           ?
        
         
           You
           apprehend
           
             John
             Timpsons
          
           words
           to
           be
           apposite
           ,
           which
           imply
           a
           contradiction
           ,
           or
           touch
           not
           the
           point
           :
           If
           the
           right
           Object
           be
           really
           believed
           (
           even
           that
           which
           is
           the
           full
           Object
           of
           saving
           faith
           )
           that
           very
           belief
           is
           saving
           ,
           and
           proveth
           the
           holiness
           of
           the
           person
           .
        
         
           To
           the
           Twelfth
           I
           answer
           .
           General
           and
           special
           Grace
           ,
           I
           resolvedly
           maintain
           .
           But
           when
           will
           you
           prove
           that
           it
           is
           a
           part
           of
           General
           Grace
           to
           have
           a
           proper
           Title
           given
           by
           God
           to
           the
           Sacraments
           which
           seal
           up
           the
           pardon
           of
           sin
           actually
           where
           there
           is
           such
           Title
           ?
           To
           have
           the
           universal
           conditional
           promise
           (
           or
           covenant
           
             ex
             parte
             Dei
          
           )
           enacted
           ,
           and
           promulgate
           and
           offered
           the
           world
           ,
           with
           many
           incitements
           to
           entertain
           it
           ,
           is
           General
           Grace
           :
           But
           so
           is
           not
           either
           our
           actual
           heart-covenanting
           ,
           the
           Remission
           of
           our
           sin
           ,
           nor
           such
           a
           proper
           Title
           to
           the
           sign
           of
           both
           .
        
         
           When
           you
           tell
           us
           of
           the
           
             Worlds
             Potential
          
           ,
           and
           the
           
             visible
             Churches
             actual
             Interest
             in
             General
             Grace
             ,
          
           you
           give
           us
           (
           pardon
           the
           truth
           )
           a
           meer
           sound
           of
           words
           that
           signifie
           nothing
           ,
           or
           nothing
           to
           purpose
           .
           You
           cannot
           call
           it
           
             General
             Grace
             Objectively
          
           ;
           as
           if
           the
           Saints
           had
           a
           particular
           Objective
           Grace
           ,
           the
           rest
           a
           General
           :
           For
           Generals
           exist
           not
           but
           in
           the
           individuals
           .
           It
           is
           therefore
           the
           General
           conditional
           promise
           or
           gift
           ,
           which
           you
           must
           mean
           by
           General
           Grace
           :
           This
           is
           to
           the
           world
           (
           without
           )
           indeed
           but
           an
           offer
           :
           But
           is
           it
           any
           more
           to
           any
           of
           the
           unbelievers
           or
           unregenerate
           within
           ?
           what
           can
           be
           the
           meaning
           of
           [
           an
           actual
           Interest
           in
           a
           conditional
           promise
           ]
           which
           all
           the
           hearers
           have
           not
           ,
           and
           yet
           is
           short
           of
           the
           true
           actual
           Interest
           of
           them
           that
           perform
           the
           condition
           ?
           I
           feel
           no
           substance
           in
           this
           notion
           ,
           nor
           see
           any
           light
           in
           it
           .
           I
           confess
           there
           is
           a
           certain
           possession
           that
           one
           such
           man
           may
           have
           more
           then
           others
           ;
           but
           as
           that
           is
           nothing
           to
           proper
           Title
           ,
           so
           it
           is
           not
           the
           thing
           that
           Sacraments
           are
           to
           seal
           .
        
         
         
           I
           have
           not
           Mr.
           Hudsons
           book
           now
           by
           me
           :
           but
           your
           solution
           by
           the
           two
           sives
           had
           need
           of
           some
           sifting
           .
           It
           s
           one
           thing
           to
           ask
           what
           is
           the
           end
           of
           Sacraments
           
             quoad
             intentionem
             praecepti
          
           :
           and
           another
           thing
           to
           tell
           what
           eventually
           they
           produce
           .
           I
           do
           not
           believe
           that
           the
           sive
           that
           brings
           men
           into
           a
           state
           of
           Grace
           is
           in
           the
           hands
           of
           God
           only
           ,
           so
           as
           if
           he
           used
           not
           Ministers
           thereto
           .
           Ministers
           are
           said
           in
           Scripture
           to
           convert
           and
           heal
           ,
           and
           deliver
           and
           save
           men
           .
        
         
           To
           your
           13th
           and
           14th
           and
           last
           ,
           I
           answer
           .
           That
           we
           easily
           confess
           that
           the
           covenant
           under
           the
           new
           Testament
           is
           better
           than
           the
           old
           :
           but
           this
           makes
           nothing
           for
           you
           ,
           nor
           do
           you
           prove
           that
           it
           doth
           :
           the
           force
           of
           the
           first
           section
           of
           your
           book
           ,
           as
           it
           may
           be
           the
           matter
           of
           an
           Objection
           ,
           I
           have
           answered
           before
           .
           As
           to
           your
           Authorities
           I
           say
           ,
           1.
           
           Mr.
           Vines
           saith
           nothing
           which
           proveth
           any
           approbation
           of
           your
           opinion
           :
           whether
           Mr.
           Burgess
           do
           ,
           I
           leave
           to
           himself
           ,
           for
           I
           know
           not
           certainly
           .
           All
           that
           I
           know
           of
           ,
           since
           Dr.
           Ward
           is
           Mr.
           Blake
           ,
           Mr.
           Humphrey
           ,
           and
           
             John
             Timpson
          
           ;
           and
           
             John
             Timpson
          
           ,
           Mr.
           Humphrey
           and
           Mr.
           Blake
           .
           Your
           3d
           and
           4th
           Sections
           need
           no
           more
           answer
           I
           think
           than
           what
           is
           already
           given
           .
           You
           needed
           not
           these
           pillars
           to
           support
           that
           point
           which
           is
           the
           design
           of
           your
           Treatise
           .
        
         
           To
           these
           I
           find
           you
           add
           another
           ,
           the
           greatest
           of
           all
           ,
           pag.
           611.
           which
           you
           say
           sinks
           deep
           into
           you
           :
           but
           if
           reason
           will
           do
           it
           ,
           I
           will
           pluck
           it
           up
           by
           the
           roots
           ;
           partly
           by
           desiring
           you
           to
           peruse
           what
           I
           have
           twice
           or
           thrice
           before
           answered
           to
           it
           ,
           and
           partly
           by
           adding
           as
           followeth
           ;
           That
           1.
           
           If
           a
           man
           by
           mistaken
           doubtings
           shall
           keep
           himself
           away
           from
           a
           Sacrament
           ,
           that
           doth
           not
           destroy
           his
           Title
           to
           it
           or
           the
           Grace
           signified
           ,
           nor
           is
           it
           any
           ones
           fault
           but
           his
           own
           .
           I
           therefore
           deny
           your
           Minor
           :
           It
           is
           not
           this
           doctrine
           that
           cuts
           off
           doubting
           Christians
           from
           the
           Sacrament
           ,
           but
           themselves
           that
           do
           culpably
           withdraw
           .
           To
           your
           Prosyllogism
           ;
           I
           deny
           the
           Major
           :
           that
           doctrine
           which
           concludes
           it
           sin
           in
           the
           doubtful
           Christian
           to
           Receive
           ,
           doth
           not
           cut
           him
           off
           :
           For
           it
           concludeth
           it
           not
           his
           sin
           to
           Receive
           in
           it self
           ,
           but
           to
           Receive
           doubtingly
           :
           so
           that
           it
           is
           not
           Receiving
           ,
           but
           Doubting
           ,
           that
           is
           properly
           his
           sin
           :
           and
           withall
           we
           say
           ,
           that
           it
           is
           his
           Duty
           to
           Receive
           ,
           and
           his
           greater
           Sin
           not
           to
           
           Receive
           than
           to
           Receive
           .
           And
           though
           an
           erring
           Conscience
           doth
           alwaies
           ensnare
           ,
           and
           so
           create
           a
           necessity
           of
           sinning
           which
           way
           soever
           we
           go
           ,
           till
           it
           be
           rectified
           ,
           yet
           it
           s
           a
           greater
           sin
           to
           trespass
           against
           a
           plain
           precept
           ,
           than
           against
           an
           erring
           Conscience
           in
           many
           cases
           .
           But
           the
           main
           stress
           lyeth
           on
           your
           proof
           ,
           which
           is
           from
           Rom.
           14.23
           .
           [
           
             Whatsoever
             is
             not
             of
             faith
             is
             sin
             .
          
           ]
           But
           I
           could
           wish
           you
           would
           consider
           it
           better
           ,
           before
           you
           press
           home
           that
           Text
           to
           the
           same
           sence
           against
           all
           other
           duties
           as
           you
           do
           against
           this
           ,
           lest
           you
           leave
           God
           but
           little
           service
           from
           the
           Church
           .
           1.
           
           It
           is
           one
           thing
           to
           doubt
           about
           indifferent
           matters
           ,
           such
           as
           Paul
           speaks
           of
           ,
           as
           eating
           ,
           &c.
           
           For
           there
           he
           is
           
             condemned
             if
             he
             eat
          
           ;
           because
           he
           is
           sure
           it
           is
           lawful
           to
           forbear
           ;
           but
           not
           sure
           that
           it
           is
           lawful
           to
           eat
           .
           But
           press
           not
           this
           upon
           us
           in
           case
           of
           necessary
           duty
           .
           If
           God
           command
           me
           to
           pray
           ,
           praise
           or
           communicate
           ,
           my
           doubt
           will
           not
           justifie
           my
           forbearance
           ;
           and
           though
           it
           entangle
           me
           in
           sin
           ,
           it
           cannot
           disoblige
           me
           from
           duty
           ;
           but
           I
           shall
           sin
           more
           if
           I
           forbear
           .
        
         
           You
           say
           [
           
             If
             it
             be
             sin
             for
             the
             unregenerate
             to
             Receive
             ,
             then
             cannot
             the
             doubting
             Christian
             be
             perswaded
             ,
             and
             consequently
             sinneth
             .
             ]
             Ans.
          
           True
           :
           but
           that
           's
           not
           long
           of
           the
           doctrine
           ,
           but
           of
           his
           error
           :
           and
           it
           is
           the
           case
           of
           all
           practical
           errors
           ;
           which
           will
           not
           therefore
           justifie
           you
           in
           blaming
           the
           doctrine
           :
           it
           s
           the
           unavoidable
           effect
           of
           an
           erring
           Conscience
           .
           And
           again
           I
           say
           ,
           he
           sinneth
           more
           in
           forbearing
           .
        
         
           Whereas
           you
           conclude
           this
           Argument
           
             to
             be
             convincing
          
           ,
           I
           have
           told
           you
           before
           why
           it
           convinceth
           not
           me
           :
           but
           to
           your selves
           I
           would
           ask
           ,
           whether
           it
           do
           not
           also
           convince
           you
           that
           your
           own
           doctrine
           is
           as
           unsufferable
           ?
           For
           I
           am
           past
           doubt
           that
           not
           only
           most
           Christians
           ,
           but
           even
           most
           doubting
           Christians
           have
           more
           knowledge
           that
           they
           have
           true
           justifying
           faith
           ,
           than
           the
           rest
           of
           the
           world
           have
           ,
           that
           they
           have
           true
           Dogmatical
           faith
           .
           Though
           the
           wicked
           doubt
           less
           ,
           because
           they
           believe
           and
           regard
           it
           less
           ,
           yet
           indeed
           they
           have
           not
           only
           far
           more
           cause
           to
           doubt
           of
           the
           truth
           of
           their
           Dogmatical
           faith
           ,
           but
           have
           less
           true
           knowledge
           of
           it
           .
           At
           least
           many
           of
           them
           it
           s
           thus
           with
           ,
           when
           so
           many
           true
           Christians
           do
           as
           much
           doubt
           of
           their
           Dogmatical
           faith
           ,
           as
           of
           any
           .
           Now
           what
           will
           you
           do
           with
           all
           these
           ?
           If
           you
           take
           their
           
           faith
           it self
           (
           though
           common
           )
           to
           be
           their
           Title
           ,
           then
           they
           must
           according
           to
           you
           ,
           all
           keep
           a
           way
           ,
           while
           they
           doubt
           of
           it
           :
           And
           if
           it
           be
           but
           the
           verbal
           profession
           of
           that
           Dogmatical
           faith
           that
           is
           their
           Title
           ,
           before
           God
           ,
           and
           their
           own
           Conscience
           ,
           then
           any
           infidel
           may
           make
           himself
           a
           Title
           at
           pleasure
           by
           a
           lye
           ,
           and
           the
           bare
           
             opus
             operatum
          
           of
           speaking
           the
           words
           which
           he
           never
           believed
           ,
           but
           derideth
           the
           sence
           while
           he
           uttereth
           the
           terms
           .
           As
           you
           will
           save
           your
           own
           Communicants
           from
           condemning
           themselves
           then
           for
           want
           of
           Assurance
           of
           their
           Lower
           faith
           ,
           so
           shall
           you
           direct
           us
           to
           do
           by
           ours
           .
        
         
           I
           will
           only
           add
           this
           Question
           ,
           What
           Description
           must
           that
           man
           give
           of
           the
           faith
           short
           of
           Justifying
           ,
           which
           entitles
           to
           Baptism
           ,
           who
           takes
           Justifying
           faith
           it self
           to
           lie
           but
           in
           Assent
           ?
           You
           know
           my
           meaning
           :
           It
           will
           be
           certainly
           another
           kinde
           of
           faith
           ,
           than
           Mr.
           Blake
           describeth
           that
           such
           a
           man
           must
           require
           .
        
         
           I
           had
           thought
           I
           had
           done
           with
           you
           at
           this
           time
           :
           and
           this
           day
           I
           received
           a
           Book
           of
           Mr.
           Prins
           writing
           ,
           containing
           the
           fruit
           of
           your
           Doctrine
           ;
           and
           therein
           I
           finde
           a
           passage
           of
           yours
           cited
           from
           pag.
           125.
           which
           makes
           me
           think
           it
           may
           deserve
           further
           consideration
           than
           I
           thought
           to
           have
           taken
           of
           it
           .
        
         
           You
           say
           [
           
             Giving
             and
             Receiving
             being
             Relata
             ,
             all
             those
             Texts
             that
             prove
             it
             the
             duty
             of
             any
             to
             Receive
             the
             Sacrament
             ,
             doth
             
               eo
               nomine
            
             oblige
             the
             Minister
             to
             deliver
             it
             to
             them
             ,
             or
             admit
             them
             ;
             because
             
               posito
               uno
               Relatorum
               ,
               ponitur
               alterum
               .
            
          
           ]
        
         
           Answ.
           Must
           Logick
           do
           the
           deed
           at
           last
           ?
           If
           so
           ,
           it
           will
           give
           us
           leave
           to
           distinguish
           between
           
             Relata
             secundùm
             dici
             &
             secundùm
             esse
             ;
             simplices
             &
             duplices
             relationes
             ,
             &c.
             
             Ponitur
             autem
             hoc
             unum
             Relatorum
             vel
             in
             esse
             ,
             vel
             in
             debito
          
           :
           If
           you
           speak
           of
           the
           former
           ,
           then
           you
           know
           1.
           that
           our
           Giving
           is
           not
           effectual
           Giving
           ,
           but
           Offering
           ,
           when
           it
           goes
           before
           Receiving
           :
           and
           2.
           that
           as
           scibile
           may
           be
           
             sine
             scientiâ
          
           ,
           as
           existent
           ;
           so
           Offering
           may
           be
           without
           Receiving
           ,
           though
           not
           Receiving
           in
           our
           present
           sense
           without
           Offering
           :
           therefore
           one
           of
           these
           may
           be
           put
           without
           the
           other
           .
           But
           I
           suppose
           it
           is
           
             Debitum
             offerendi
             ,
             &
             recipiendi
          
           ,
           which
           you
           think
           are
           thus
           related
           .
           But
           1.
           here
           the
           
             debitum
             offerendi
          
           goes
           first
           ,
           and
           the
           
             debitum
             recipiendi
          
           comes
           after
           ,
           and
           is
           but
           conditional
           and
           not
           actual
           ,
           till
           the
           very
           act
           of
           oblation
           .
           You
           may
           be
           bound
           to
           Offer
           
           your
           people
           the
           Sacrament
           ,
           and
           not
           perform
           your
           duty
           :
           they
           are
           not
           bound
           to
           Receive
           it
           ,
           when
           you
           are
           bound
           to
           Offer
           it
           ;
           but
           only
           on
           condition
           or
           supposition
           that
           you
           actually
           do
           Offer
           it
           :
           so
           that
           it
           is
           not
           
             your
             duty
          
           and
           theirs
           that
           are
           connexed
           as
           Relata
           :
           else
           they
           should
           be
           bound
           to
           Receive
           that
           which
           is
           not
           offered
           them
           ;
           for
           you
           may
           neglect
           your
           duty
           .
           Nor
           is
           it
           your
           actual
           Offering
           and
           their
           actual
           Receiving
           that
           are
           inseparably
           connexed
           as
           perfect
           Relates
           ;
           for
           you
           may
           offer
           it
           ,
           when
           it
           shall
           be
           refused
           .
        
         
           But
           you
           'l
           say
           ,
           [
           
             At
             least
             the
             thing
             intended
             stands
             good
             ;
             that
             
               posito
               recipiendi
               debito
               ponitur
               etiam
               debitum
               offerendi
               .
            
          
           ]
           I
           answer
           :
           Not
           alwaies
           so
           neither
           ,
           unless
           you
           take
           the
           Duty
           of
           Reception
           to
           be
           actual
           and
           absolute
           ,
           and
           not
           conditional
           :
           For
           you
           may
           be
           bound
           to
           Receive
           on
           supposition
           that
           I
           offer
           :
           both
           this
           and
           many
           other
           things
           which
           I
           am
           not
           bound
           to
           offer
           :
           Much
           less
           am
           I
           
             eo
             nomine
          
           (
           as
           you
           strongly
           say
           )
           obliged
           to
           deliver
           it
           to
           you
           .
           You
           may
           be
           obliged
           to
           give
           me
           Thanks
           ,
           supposing
           I
           bestow
           a
           Benefit
           on
           you
           :
           and
           your
           thanks
           hath
           relation
           to
           my
           Benefit
           :
           and
           yet
           I
           do
           not
           yet
           understand
           that
           I
           am
           
             eo
             nomine
          
           obliged
           to
           give
           you
           that
           Benefit
           ,
           because
           you
           must
           be
           thankful
           if
           I
           do
           .
           Your
           Obligation
           to
           receive
           ,
           is
           plainly
           consequential
           and
           hypothetical
           ,
           supposing
           I
           actually
           offer
           it
           :
           and
           that
           cannot
           so
           necessarily
           infer
           the
           duty
           of
           Offering
           .
           For
           I
           make
           little
           doubt
           to
           prove
           ,
           that
           in
           many
           Cases
           when
           the
           Minister
           sinneth
           in
           his
           Offer
           ,
           it
           is
           yet
           the
           Peoples
           duty
           to
           receive
           it
           if
           he
           do
           offer
           it
           .
           The
           Scribes
           and
           Pharisees
           might
           unjustly
           usurp
           the
           Chair
           of
           Moses
           ,
           and
           yet
           it
           may
           be
           the
           peoples
           duty
           to
           hear
           them
           .
           The
           Priests
           may
           usurp
           their
           place
           ,
           and
           yet
           the
           cleansed
           Leper
           may
           be
           bound
           to
           shew
           himself
           to
           them
           .
           Nero
           may
           sin
           by
           asking
           Tribute
           ,
           when
           it
           may
           be
           my
           duty
           to
           give
           it
           him
           if
           he
           ask
           it
           .
           If
           Mr.
           Prin
           had
           thought
           that
           your
           Argument
           would
           justifie
           a
           Thief
           in
           taking
           his
           purse
           by
           the
           high
           way
           ,
           I
           do
           not
           think
           he
           would
           have
           cited
           it
           .
           Giving
           and
           Taking
           here
           are
           Relatives
           too
           :
           If
           a
           Thief
           demand
           your
           purse
           ,
           resolving
           to
           kill
           you
           if
           you
           deny
           it
           ,
           it
           may
           be
           your
           duty
           to
           Give
           it
           ,
           to
           save
           your
           life
           ;
           when
           in
           my
           opinion
           it
           is
           not
           
             eo
             nomine
          
           his
           duty
           to
           Demand
           or
           Take
           it
           .
        
         
         
           Well!
           but
           this
           is
           not
           the
           chief
           part
           of
           my
           answer
           to
           you
           .
           If
           you
           had
           laid
           better
           grounds
           for
           it
           ,
           and
           well
           limited
           it
           ,
           I
           might
           well
           grant
           you
           ,
           that
           when
           the
           People
           are
           bound
           to
           Receive
           ,
           it
           implyeth
           the
           Ministers
           duty
           to
           offer
           it
           them
           .
           But
           then
           you
           must
           take
           duty
           as
           you
           finde
           it
           entirely
           ,
           at
           least
           essentially
           ,
           and
           you
           must
           not
           cut
           off
           a
           piece
           of
           a
           duty
           ;
           yea
           ,
           leave
           out
           the
           essentials
           ,
           and
           turn
           it
           into
           a
           sin
           .
           God
           commandeth
           people
           first
           to
           Repent
           and
           Believe
           ,
           and
           then
           to
           profess
           it
           by
           words
           and
           sacramental
           actions
           ,
           and
           therewith
           receive
           the
           seals
           of
           his
           special
           grace
           .
           This
           is
           your
           Duty
           :
           Perform
           your
           duty
           so
           far
           as
           is
           antecedent
           to
           mine
           ,
           and
           I
           shall
           confess
           that
           mine
           will
           follow
           ,
           and
           I
           must
           offer
           you
           the
           Sacraments
           .
           But
           if
           you
           will
           refuse
           to
           repent
           or
           Believe
           ,
           or
           to
           profess
           that
           you
           do
           so
           ,
           in
           a
           credible
           sort
           ,
           or
           will
           by
           word
           or
           life
           profess
           that
           you
           do
           not
           so
           ,
           and
           yet
           will
           demand
           the
           Sacrament
           ,
           you
           do
           not
           your
           duty
           ,
           and
           so
           I
           am
           not
           obliged
           .
           Prove
           that
           it
           is
           a
           mans
           duty
           to
           receive
           the
           Sacraments
           without
           Faith
           and
           Repentance
           (
           yea
           or
           a
           credible
           Profession
           of
           them
           ,
           )
           or
           to
           profess
           by
           that
           Reception
           that
           he
           Takes
           Christ
           and
           Believeth
           in
           him
           ,
           when
           it
           is
           a
           lie
           ,
           and
           then
           you
           say
           somewhat
           .
           All
           men
           are
           bound
           mediately
           to
           receive
           the
           Sacrament
           ;
           that
           is
           ,
           first
           to
           seek
           after
           the
           Word
           ,
           and
           then
           to
           hear
           it
           ,
           and
           then
           to
           believe
           and
           repent
           ,
           and
           then
           to
           seek
           the
           Sacraments
           :
           but
           it
           followeth
           not
           that
           they
           may
           do
           the
           last
           first
           ,
           and
           receive
           before
           they
           repent
           .
        
         
           Moreover
           ,
           as
           the
           Receiver
           is
           bound
           
             ad
             ordinem
             &
             modum
          
           ,
           and
           not
           simply
           and
           any
           how
           to
           receive
           :
           so
           I
           am
           bound
           
             ad
             ordinom
             &
             modum
          
           ,
           and
           not
           any
           how
           to
           give
           .
           And
           therefore
           I
           must
           first
           know
           my
           call
           to
           it
           as
           a
           Pastor
           ,
           and
           I
           must
           do
           my
           best
           to
           help
           the
           people
           to
           a
           due
           preparation
           ,
           and
           I
           must
           do
           it
           Decently
           ,
           in
           Order
           ,
           and
           to
           Edification
           :
           and
           the
           miss
           of
           one
           of
           these
           may
           turn
           the
           duty
           into
           a
           sin
           .
           I
           am
           not
           therefore
           of
           your
           opinion
           ,
           as
           you
           next
           express
           it
           ,
           that
           [
           
             there
             is
             as
             many
             Scripture
             precepts
             and
             presidents
             to
             deliver
             the
             Sacrament
             to
             all
             ,
             as
             to
             any
             ,
             supposing
             them
             within
             the
             Church
             ,
             and
             neither
             unintelligent
             or
             excommunicate
             .
          
           ]
           If
           this
           were
           true
           ,
           then
           1.
           
           If
           any
           of
           the
           Parish
           will
           say
           ,
           Sir
           !
           I
           am
           none
           of
           your
           Flock
           ;
           I
           renounce
           your
           Pastoral
           over
           sight
           ;
           but
           yet
           I
           will
           have
           the
           Sacrament
           from
           you
           ;
           it
           seems
           I
           must
           be
           
           forced
           to
           do
           the
           office
           of
           that
           Relation
           where
           it
           is
           disclaimed
           :
           And
           if
           all
           the
           Anabaptists
           or
           Separatists
           of
           some
           neighbour-Church
           demand
           it
           of
           me
           ,
           I
           must
           give
           them
           all
           the
           Sacrament
           :
           or
           if
           all
           the
           Parishes
           about
           stock
           in
           to
           me
           ,
           or
           a
           thousand
           strangers
           ,
           I
           must
           give
           it
           them
           all
           ;
           or
           if
           the
           Parishioners
           will
           refuse
           to
           speak
           to
           me
           ,
           and
           to
           be
           personally
           instructed
           ,
           and
           one
           will
           have
           it
           leaping
           ,
           and
           singing
           ,
           and
           laughing
           ;
           and
           others
           will
           have
           me
           bring
           it
           them
           from
           house
           to
           house
           ,
           I
           must
           give
           it
           to
           them
           all
           ;
           and
           why
           not
           ,
           if
           they
           swear
           and
           curse
           when
           they
           demand
           it
           ,
           or
           profess
           to
           take
           it
           meerly
           to
           ensnare
           me
           ?
           For
           none
           of
           these
           are
           supposed
           unintelligent
           or
           excommunicate
           .
        
         
           But
           I
           find
           you
           take
           up
           this
           Reason
           before
           in
           another
           sort
           ,
           sect
           .
           2.
           pag.
           5.
           
           Having
           given
           a
           touch
           about
           Arminius
           so
           doubly
           defective
           of
           ingenuity
           ,
           as
           shews
           you
           to
           be
           but
           a
           man
           ,
           (
           of
           which
           more
           in
           due
           place
           )
           you
           add
           [
           
             This
             doctrine
             enforceth
             them
             to
             distinguish
             between
             what
             gives
             Right
             ,
             as
             to
             a
             mans
             own
             part
             ,
             to
             Church-membership
             and
             Ordinances
             ,
             and
             that
             which
             gives
             Right
             to
             be
             admitted
             :
             whereas
             the
             truth
             is
             ,
             these
             are
             
               Relata
               ,
               quorum
               posito
               &
               sublato
               uno
               ponitur
               &
               tollitur
               alterum
               .
            
             Besides
             ,
             there
             is
             this
             great
             inconvenience
             it
             runs
             down
             right
             into
             ,
             that
             the
             Minister
             shall
             be
             bound
             to
             administer
             the
             Ordinances
             (
             particularly
             the
             Sacrament
             )
             unto
             people
             ,
             when
             they
             are
             bound
             upon
             pain
             of
             damnation
             not
             to
             take
             them
             .
          
           ]
        
         
           To
           all
           this
           I
           answer
           :
           1.
           
           I
           do
           not
           think
           you
           ever
           read
           such
           a
           distinction
           as
           you
           here
           frame
           :
           at
           least
           not
           from
           him
           ,
           whom
           (
           you
           know
           )
           I
           have
           reason
           to
           think
           you
           intend
           .
           Doubtless
           ,
           he
           that
           hath
           
             Right
             to
             be
             admitted
          
           ,
           hath
           also
           
             in
             eodem
             foro
          
           a
           Right
           on
           his
           own
           part
           to
           Ordinances
           .
           This
           is
           not
           fairly
           done
           :
           Indeed
           a
           Right
           of
           Admission
           may
           be
           in
           the
           Minister
           ,
           (
           who
           is
           another
           subject
           )
           when
           yet
           the
           party
           hath
           no
           Right
           (
           of
           the
           same
           sort
           )
           to
           be
           admitted
           ,
           or
           to
           seek
           or
           Receive
           .
        
         
           But
           we
           must
           once
           more
           consider
           your
           Canon
           
             de
             relatis
          
           .
           And
           to
           what
           is
           said
           before
           ,
           let
           me
           deal
           plainlier
           with
           you
           ,
           and
           tell
           you
           that
           the
           things
           in
           question
           are
           not
           Relata
           :
           For
           though
           actual
           Giving
           and
           Receiving
           have
           some
           kind
           of
           Relation
           ,
           yet
           several
           
             Rights
             ,
             viz.
          
           the
           
             Jus
             dandi
             ,
             &
             Jus
             accipiendi
             ,
          
           are
           not
           Relates
           .
           Shew
           us
           if
           you
           can
           ,
           how
           
             Jus
             ad
             Jus
             refertur
          
           .
        
         
         
           Moreover
           ,
           the
           Distinction
           which
           is
           used
           by
           those
           whom
           you
           here
           oppose
           ,
           is
           (
           not
           as
           you
           feign
           it
           ,
           but
           )
           between
           [
           a
           Right
           
             Coram
             Deo
          
           to
           claim
           and
           receive
           the
           Sacraments
           ]
           and
           [
           a
           Right
           or
           Duty
           of
           the
           Minister
           to
           give
           it
           upon
           claim
           or
           demand
           .
           ]
           Now
           the
           former
           Right
           is
           actual
           and
           positive
           ;
           the
           later
           but
           suppositive
           :
           Demanding
           or
           seeking
           is
           supposed
           to
           go
           before
           my
           giving
           ,
           and
           my
           right
           and
           duty
           to
           give
           :
           And
           I
           think
           (
           according
           to
           my
           small
           skill
           in
           Logick
           )
           Demanding
           and
           Giving
           are
           no
           inseparable
           Relates
           ;
           and
           I
           am
           content
           that
           any
           beggar
           at
           your
           door
           be
           Judge
           :
           This
           or
           nothing
           you
           must
           prove
           to
           your
           purpose
           .
           And
           if
           you
           prove
           it
           ,
           I
           may
           the
           next
           time
           I
           see
           you
           demand
           all
           your
           Estate
           and
           Learning
           ;
           and
           what
           will
           you
           do
           then
           ?
           And
           (
           with
           submission
           to
           the
           Judgement
           of
           better
           Lawyers
           ,
           especially
           the
           Learned
           Citer
           of
           your
           words
           )
           I
           conceive
           that
           [
           a
           Right
           of
           delivering
           on
           supposition
           of
           a
           demand
           or
           claim
           ]
           doth
           not
           so
           necessarily
           suppose
           a
           Right
           to
           demand
           and
           claim
           ,
           as
           one
           Relate
           supposeth
           its
           Correlate
           .
           If
           a
           man
           demand
           your
           coat
           (
           upon
           terms
           of
           violence
           )
           you
           may
           give
           him
           your
           cloak
           also
           ;
           and
           yet
           no
           more
           justifie
           his
           demand
           ,
           than
           you
           justifie
           his
           smiting
           you
           by
           turning
           the
           other
           cheek
           .
           But
           if
           I
           should
           be
           mistaken
           in
           these
           Law-matters
           ,
           I
           must
           remember
           Mr.
           Prin
           ,
           that
           when
           ever
           he
           delivereth
           to
           souldiers
           the
           key
           of
           his
           house
           to
           prevent
           the
           breaking
           open
           the
           doors
           ,
           or
           delivereth
           them
           his
           Arms
           or
           moneys
           to
           save
           his
           life
           ,
           or
           a
           contribution
           to
           save
           the
           rest
           ,
           he
           justifieth
           their
           Right
           to
           claim
           all
           this
           .
           And
           by
           the
           same
           rule
           when
           ever
           he
           went
           to
           prison
           at
           their
           command
           ,
           he
           justified
           their
           right
           of
           commanding
           him
           :
           For
           Commanding
           and
           Obeying
           are
           as
           much
           Relates
           ,
           as
           Demanding
           and
           Delivering
           are
           .
        
         
           By
           this
           time
           you
           may
           see
           what
           is
           become
           of
           the
           [
           
             Grievous
             inconvenience
          
           ]
           which
           you
           dreamed
           we
           were
           
             running
             downright
             into
          
           .
           I
           hope
           you
           would
           not
           perswade
           the
           World
           that
           ever
           we
           taught
           ,
           that
           it
           is
           our
           duty
           to
           give
           Effectively
           ,
           which
           ever
           causeth
           a
           reception
           ,
           nor
           yet
           to
           deliver
           the
           Sacraments
           ,
           but
           on
           supposition
           of
           their
           claim
           or
           seeking
           ,
           to
           any
           such
           men
           ;
           nor
           yet
           to
           perswade
           them
           to
           claim
           or
           seek
           them
           
             in
             statu
             quo
          
           ,
           in
           their
           present
           unbelief
           and
           impenitency
           ,
           with
           a
           false
           profession
           of
           the
           contrary
           .
           
           And
           then
           do
           you
           indeed
           count
           it
           so
           grievous
           an
           inconvenience
           that
           we
           should
           be
           bound
           [
           to
           give
           it
           to
           an
           unjust
           claimer
           on
           supposition
           he
           demand
           it
           ,
           on
           a
           lying
           profession
           of
           Faith
           and
           Repentance
           ,
           which
           yet
           is
           credible
           to
           me
           ]
           and
           yet
           that
           he
           deserveth
           damnation
           for
           his
           lying
           profession
           and
           unjust
           claim
           and
           receiving
           .
           If
           the
           
             Iliaca
             passio
          
           were
           common
           in
           London
           ,
           and
           this
           miserere
           provoked
           some
           rich
           Physitian
           to
           so
           much
           compassion
           ,
           as
           to
           deliver
           to
           his
           servant
           a
           gold
           bullet
           to
           swallow
           for
           the
           Cure
           (
           which
           is
           reputed
           so
           good
           a
           medicine
           )
           and
           many
           come
           for
           them
           that
           are
           really
           sick
           ,
           and
           swallow
           the
           bullet
           ,
           and
           it
           saves
           their
           lives
           ;
           but
           many
           others
           counterfeit
           the
           disease
           through
           covetousness
           of
           the
           gold
           ,
           and
           the
           servant
           believing
           them
           ,
           dilivereth
           them
           the
           bullets
           ;
           do
           you
           think
           here
           the
           servant
           did
           more
           than
           his
           duty
           ,
           when
           he
           is
           not
           able
           to
           judge
           who
           dissembleth
           ,
           and
           the
           Physitian
           thus
           leaveth
           it
           to
           him
           ?
           Or
           do
           you
           think
           that
           the
           covetous
           dissemblers
           had
           
             coram
             donatore
          
           a
           just
           claim
           ,
           supposing
           him
           to
           be
           able
           to
           discern
           their
           deceit
           ?
           Or
           is
           here
           such
           a
           
             Grievous
             inconvenience
          
           as
           you
           imagined
           ?
           I
           think
           not
           .
        
         
           And
           as
           for
           the
           
             inextricable
             difficulties
          
           which
           you
           think
           this
           leads
           into
           ,
           another
           may
           see
           the
           way
           out
           of
           them
           ,
           when
           you
           do
           not
           ;
           and
           he
           may
           as
           confidently
           conceive
           that
           the
           difficulties
           and
           inconveniences
           of
           your
           way
           are
           far
           more
           .
        
         
           As
           for
           that
           part
           of
           your
           Book
           which
           owneth
           Church-Discipline
           ,
           and
           the
           power
           of
           the
           Keys
           ,
           I
           give
           you
           thanks
           for
           it
           ,
           and
           assure
           you
           if
           we
           could
           but
           see
           it
           practised
           ,
           even
           less
           rigorously
           than
           the
           ancient
           Churches
           have
           practised
           it
           ,
           when
           there
           was
           no
           coersive
           power
           of
           violence
           to
           enforce
           it
           ,
           but
           rather
           the
           sword
           of
           persecutors
           to
           discountenance
           it
           ,
           we
           should
           not
           trouble
           you
           with
           Contests
           for
           any
           other
           suspension
           ,
           For
           my
           part
           I
           blame
           many
           of
           the
           suspenders
           as
           heartily
           as
           you
           do
           ;
           but
           it
           is
           not
           for
           doing
           too
           much
           ,
           but
           for
           doing
           too
           little
           ,
           and
           in
           disorder
           .
           And
           I
           hope
           you
           that
           are
           for
           Excommunicating
           where
           others
           do
           but
           suspend
           ,
           (
           though
           Mr.
           Prin
           can
           tell
           you
           that
           even
           that
           is
           [
           in
           truth
           an
           actual
           Excommunication
           ,
           without
           any
           precedent
           citation
           ,
           articles
           ,
           legal
           proceeding
           ,
           hearing
           ,
           sentence
           ,
           
             &c.
             ]
             Append
             .
          
           )
           will
           do
           more
           than
           they
           ,
           and
           not
           less
           ,
           according
           to
           this
           principle
           .
           And
           if
           you
           will
           needs
           believe
           that
           you
           are
           not
           authorized
           
           to
           do
           it
           (
           a
           ready
           way
           in
           this
           age
           to
           put
           off
           some
           troublesome
           work
           )
           I
           hope
           you
           will
           seek
           to
           them
           that
           you
           think
           have
           Authority
           :
           If
           it
           be
           in
           a
           meeting
           of
           Ministers
           ,
           make
           use
           of
           them
           :
           If
           in
           a
           Bishop
           ,
           use
           him
           if
           you
           have
           one
           ,
           if
           not
           ,
           procure
           one
           .
           For
           me
           thinks
           men
           that
           own
           the
           necessity
           of
           Discipline
           ,
           should
           do
           their
           best
           to
           procure
           the
           exercise
           of
           it
           .
        
         
           And
           as
           for
           that
           Book
           of
           Mr.
           Prins
           ,
           which
           occasioned
           me
           to
           say
           the
           more
           to
           you
           on
           these
           passages
           ,
           though
           I
           highly
           honour
           the
           Author's
           name
           ,
           and
           disown
           the
           way
           of
           his
           Vicar
           A.
           against
           whose
           way
           he
           principally
           intendeth
           it
           ;
           yet
           I
           must
           say
           that
           his
           writing
           shews
           me
           ,
           as
           well
           as
           his
           Icon
           ,
           that
           
             All
             flesh
             is
             grass
             :
             the
             best
             men
             vanity
             —
          
           And
           what
           the
           Church
           and
           World
           must
           suffer
           ,
           if
           the
           best
           men
           had
           the
           ruling
           of
           it
           .
           That
           all
           ministers
           who
           will
           not
           give
           the
           Sacraments
           to
           all
           their
           Parishioners
           (
           legally
           qualified
           and
           desiring
           the
           same
           )
           p.
           4.
           should
           be
           used
           as
           he
           directeth
           ,
           viz.
           their
           Tithes
           withheld
           by
           the
           people
           ,
           themselves
           imprisoned
           ,
           and
           ejected
           ,
           I
           cannot
           wish
           ;
           especially
           if
           I
           consider
           what
           the
           legal
           qualification
           is
           ,
           and
           if
           I
           believe
           him
           (
           here
           )
           that
           no
           Ordinance
           can
           be
           made
           without
           the
           consent
           of
           King
           ,
           Lords
           ,
           and
           Commons
           ,
           and
           that
           the
           Ordinances
           wanting
           these
           are
           meer
           Nullities
           in
           Law.
           These
           evils
           which
           I
           foresee
           ,
           go
           not
           down
           so
           easily
           with
           me
           as
           with
           that
           pious
           Author
           :
           1.
           
           That
           hereby
           the
           greatest
           part
           of
           the
           ablest
           godly
           Ministers
           in
           England
           (
           as
           far
           as
           I
           am
           able
           to
           learn
           )
           must
           be
           turned
           out
           and
           imprisoned
           :
           2.
           
           And
           then
           the
           Churches
           either
           left
           destitute
           ,
           or
           possessed
           by
           ignorant
           ,
           drunken
           ,
           scondalous
           men
           ;
           there
           being
           not
           worthy
           men
           of
           his
           judgement
           to
           supply
           them
           .
           3.
           
           And
           how
           many
           thousand
           souls
           may
           perish
           everlastingly
           ?
           4.
           
           And
           Gods
           worship
           be
           abused
           ,
           and
           his
           name
           dishonoured
           through
           the
           Land.
           5.
           
           And
           the
           great
           hopes
           of
           godly
           people
           frustrate
           concerning
           the
           prosperity
           of
           the
           Church
           as
           to
           posterity
           ;
           and
           their
           joy
           turned
           into
           sorrow
           .
           6.
           
           And
           the
           enemies
           have
           their
           ends
           .
           7.
           
           And
           would
           be
           able
           to
           tell
           us
           that
           where
           the
           Bishops
           cast
           out
           one
           able
           Minister
           ,
           they
           have
           cast
           out
           many
           .
           8.
           
           That
           even
           the
           men
           whom
           Mr.
           Prin
           most
           intendeth
           ,
           
           should
           have
           so
           much
           to
           say
           for
           their
           former
           resistance
           and
           usage
           of
           such
           men
           as
           he
           ;
           as
           to
           say
           [
           You
           see
           now
           what
           men
           these
           are
           ,
           and
           what
           desolating
           cruel
           works
           they
           would
           make
           ,
           if
           it
           had
           fallen
           to
           their
           Lot
           to
           govern
           .
           ]
           9.
           
           That
           even
           the
           multitude
           of
           sober
           Godly
           men
           ,
           should
           have
           such
           a
           temptation
           ,
           to
           rejoyce
           at
           that
           which
           once
           they
           lamented
           ,
           even
           that
           such
           as
           Mr.
           P.
           are
           kept
           from
           power
           ,
           and
           that
           they
           have
           escaped
           so
           great
           a
           calamity
           as
           he
           here
           designeth
           them
           .
           10.
           
           That
           indeed
           such
           a
           spirit
           of
           violence
           should
           be
           found
           in
           so
           good
           a
           man
           ,
           that
           hath
           tasted
           of
           so
           much
           persecution
           himself
           ,
           as
           to
           endeavour
           to
           imprison
           and
           eject
           all
           the
           Ministers
           in
           England
           ,
           that
           think
           the
           Law
           of
           God
           is
           stricter
           then
           the
           Laws
           of
           England
           ,
           (
           standing
           as
           heretofore
           )
           in
           point
           of
           Qualification
           of
           Receivers
           whom
           we
           must
           admit
           .
           11.
           
           That
           the
           Quakers
           ,
           who
           are
           now
           crying
           down
           Tithes
           ,
           should
           be
           so
           much
           furthered
           in
           their
           design
           ,
           as
           to
           have
           the
           people
           taught
           to
           detain
           them
           by
           Law
           ;
           and
           they
           that
           are
           crying
           down
           the
           Ministry
           ,
           should
           be
           so
           far
           directed
           to
           eject
           them
           .
           12.
           
           And
           that
           the
           multitude
           of
           obstinate
           ,
           rebellious
           people
           ,
           that
           will
           scorn
           to
           come
           to
           a
           Minister
           ,
           or
           hear
           him
           speak
           to
           them
           personally
           ,
           or
           will
           live
           in
           many
           notorious
           Vices
           (
           which
           the
           Law
           enabled
           us
           not
           to
           use
           Discipline
           against
           )
           or
           the
           ignorant
           that
           know
           not
           who
           Christ
           is
           ,
           God
           or
           man
           ,
           nor
           will
           be
           accountable
           to
           us
           of
           their
           understanding
           the
           Essentials
           of
           Religion
           ,
           but
           watch
           all
           advantages
           to
           defame
           their
           Ministers
           ,
           and
           hinder
           their
           doctrine
           ,
           and
           detain
           their
           maintenance
           ,
           and
           get
           them
           out
           ;
           I
           say
           ,
           that
           these
           should
           have
           now
           directions
           put
           into
           their
           hands
           ,
           for
           non-payment
           of
           Tithes
           ,
           and
           for
           imprisoning
           and
           ejecting
           them
           :
           All
           these
           things
           I
           confess
           are
           grievous
           to
           me
           ;
           though
           I
           believe
           that
           the
           principal
           intention
           of
           the
           Author
           was
           ,
           to
           direct
           some
           better
           men
           ,
           that
           might
           be
           wronged
           by
           the
           overmuch
           rigor
           of
           some
           Minister
           ,
           that
           was
           guilty
           of
           unwarrantable
           separation
           :
           But
           good
           meanings
           will
           not
           warrant
           such
           attempts
           .
           Were
           I
           of
           Mr.
           Prin's
           Judgement
           against
           suspension
           from
           Sacraments
           ,
           I
           think
           yet
           I
           should
           rather
           choose
           to
           be
           suspended
           in
           another
           sort
           my self
           ,
           than
           be
           guilty
           of
           Imprisoning
           and
           Ejecting
           all
           the
           Ministers
           in
           England
           ,
           that
           gave
           not
           
           the
           Sacraments
           to
           all
           their
           Parishioners
           ,
           according
           to
           the
           Laws
           which
           never
           were
           repealed
           by
           the
           threefold
           consent
           of
           Kings
           ,
           Lords
           ,
           and
           Commons
           .
        
         
           And
           herein
           I
           see
           what
           one
           bad
           opinion
           or
           principle
           in
           practicals
           will
           do
           ,
           even
           in
           the
           best
           and
           most
           experienced
           men
           ;
           and
           what
           actions
           must
           be
           expected
           from
           the
           best
           man
           ,
           if
           his
           Judgement
           be
           mistaken
           :
           And
           I
           see
           also
           whether
           the
           Doctrine
           of
           Common
           Admission
           leadeth
           .
        
      
       
         
         
         
         
           The
           fift
           Disputation
           .
        
         
           De
           Nomine
           .
           Whether
           Hypocrites
           and
           other
           Unregenerate
           persons
           be
           called
           Church-members
           ,
           Christians
           ,
           Believers
           ,
           Saints
           ,
           Adopted
           ,
           Iustified
           ,
           &c.
           
           Univocally
           Analogically
           ,
           or
           Equivocally
           ?
        
         
         
         
           
             Luke
             14.26
             .
          
           
             If
             any
             man
             come
             to
             me
             and
             hate
             not
             —
             his
             own
             life
             ,
             he
             cannot
             be
             my
             Disciple
             .
             And
             whosoever
             doth
             not
             bear
             his
             Cross
             and
             come
             after
             me
             ,
             cannot
             be
             my
             Disciple
             .
          
           
             Vers.
             33.
             
          
           
             Whosoever
             he
             be
             that
             forsaketh
             not
             all
             that
             he
             hath
             ,
             he
             cannot
             be
             my
             Disciple
             .
          
           
             Gal.
             5.24
             .
          
           
             And
             they
             that
             are
             Christs
             have
             Crucified
             the
             Flesh
             ,
             with
             the
             Affections
             and
             Lusts.
             
          
           
             Rom.
             8.9
             .
          
           
             Now
             if
             any
             man
             have
             not
             the
             Spirit
             of
             Christ
             ,
             he
             is
             none
             of
             his
             .
          
           
             1
             Pet.
             2.6
             ,
             7
             ,
             9
             ,
             10.
             
          
           
             He
             that
             Believeth
             on
             him
             shall
             not
             be
             confounded
             —
             unto
             you
             which
             Believe
             he
             is
             pretious
             —
             Ye
             are
             a
             Chosen
             Generation
             ,
             a
             Royal
             Priesthood
             ,
             an
             holy
             Nation
             ,
             a
             peculiar
             People
             ,
             that
             you
             should
             shew
             forth
             the
             Praises
             of
             him
             who
             hath
             called
             you
             out
             of
             Darkness
             into
             his
             marvelous
             light
             :
             which
             in
             times
             past
             were
             not
             a
             people
             ,
             but
             are
             now
             the
             
               people
               of
               God.
            
             
          
           
             Rom.
             6.16
             .
          
           
             His
             Servants
             ye
             are
             ,
             to
             whom
             you
             Obey
             .
          
           
             John
             12.26
             .
          
           
             Where
             I
             am
             ,
             there
             shall
             also
             my
             Servant
             be
             .
          
           
             Ephes.
             5.23
             ,
             24
             ,
             25
             ,
             26
             ,
             27
             ,
             29
             ,
             30.
             
          
           
             —
             Christ
             is
             the
             Head
             of
             the
             Church
             ,
             and
             he
             is
             the
             Saviour
             of
             the
             Body
             .
             As
             the
             Church
             is
             subject
             to
             Christ
             ,
             so
             let
             Wives
             be
             to
             their
             own
             Husbands
             in
             every
             thing
             .
             Husbands
             love
             your
             Wives
             as
             Christ
             loved
             the
             Church
             ,
             and
             gave
             himself
             for
             it
             :
             that
             he
             might
             sanctifie
             it
             ,
             and
             cleanse
             it
             with
             the
             Washing
             of
             water
             ,
             by
             the
             Word
             ;
             that
             he
             might
             present
             it
             to
             himself
             a
             Glorious
             Church
             ,
             not
             having
             spot
             ,
             or
             wrinckle
             ,
             or
             any
             such
             thing
             ,
             but
             that
             it
             should
             be
             Holy
             and
             without
             blemish
             .
             —
             No
             man
             ever
             yet
             hated
             his
             own
             Flesh
             ,
             but
             nourisheth
             and
             cherisheth
             it
             ,
             even
             as
             the
             Lord
             the
             Church
             .
             For
             we
             are
             Members
             of
             his
             Body
             ,
             and
             of
             his
             flesh
             ,
             and
             of
             his
             bones
             .
             See
             also
             Ephes.
             4
             12
             ,
             13
             ,
             14
             ,
             15
             ,
             16.
             
          
           
             1
             Cor.
             12.12
             ,
             13
             ,
             26
             ,
             27.
             
          
           
             For
             as
             the
             Body
             is
             One
             ,
             and
             hath
             many
             members
             ,
             and
             all
             the
             members
             of
             that
             one
             Body
             ,
             being
             many
             ,
             are
             one
             Body
             :
             so
             also
             is
             Christ.
             For
             by
             One
             spirit
             we
             are
             all
             baptized
             into
             one
             Body
             —
             And
             whether
             one
             member
             suffer
             ,
             all
             the
             members
             suffer
             with
             it
             ;
             or
             one
             member
             be
             honoured
             ,
             all
             the
             members
          
        
         
         
         
           necessary
           to
           say
           somewhat
           to
           the
           point
           :
           which
           I
           shall
           do
           with
           as
           much
           brevity
           as
           I
           can
           ,
           without
           injury
           to
           the
           Cause
           .
        
         
           Because
           here
           are
           several
           Titles
           commonly
           given
           to
           unsound
           Professors
           ,
           which
           the
           Question
           doth
           take
           in
           ,
           and
           we
           cannot
           speak
           to
           them
           all
           at
           once
           ,
           I
           shall
           begin
           at
           the
           first
           ,
           and
           then
           the
           rest
           may
           easily
           be
           dispatcht
           :
           yea
           ,
           the
           most
           that
           needs
           to
           be
           said
           concerning
           them
           ,
           will
           fall
           in
           ,
           in
           order
           to
           the
           handling
           of
           the
           first
           .
        
         
           But
           what
           shall
           we
           do
           for
           a
           Judge
           or
           Rule
           for
           the
           determining
           of
           our
           Controversie
           ?
           Custom
           is
           the
           Master
           of
           Language
           :
           and
           if
           any
           one
           will
           pretend
           to
           so
           much
           reason
           as
           to
           tell
           the
           signification
           of
           words
           from
           the
           bare
           Etymologie
           ,
           contrary
           to
           Customs
           interpretation
           ,
           the
           world
           will
           but
           laugh
           at
           him
           :
           For
           how
           well
           soever
           he
           plaies
           his
           part
           ,
           he
           will
           but
           tell
           us
           how
           such
           words
           should
           be
           used
           ,
           and
           not
           how
           they
           are
           used
           ;
           and
           therefore
           he
           will
           help
           us
           to
           the
           right
           understanding
           of
           no
           mans
           words
           or
           writings
           thereby
           .
           It
           s
           Custom
           therefore
           ,
           and
           not
           Etymologie
           ,
           that
           we
           must
           be
           judged
           by
           :
           But
           Custom
           is
           here
           double-tongued
           .
           The
           world
           is
           not
           agreed
           of
           the
           sense
           of
           Analoga
           ,
           nor
           well
           of
           aequivocals
           and
           univocals
           .
           I
           must
           crave
           of
           the
           Reader
           that
           he
           will
           suppose
           here
           what
           I
           have
           already
           written
           about
           these
           terms
           to
           Dr.
           Kendall
           ;
           that
           I
           need
           not
           to
           repeat
           what
           is
           there
           .
           The
           Controversie
           ,
           though
           but
           nominal
           ,
           is
           old
           between
           the
           Papists
           and
           the
           Protestants
           ;
           and
           the
           Protestants
           have
           commonly
           maintained
           all
           along
           since
           the
           Reformation
           ,
           that
           Hypocrites
           or
           meer
           Professors
           are
           but
           Aequivocally
           called
           Members
           of
           the
           Church
           :
           The
           Papists
           have
           resisted
           them
           in
           this
           :
           and
           yet
           been
           forced
           in
           the
           opposition
           to
           cut
           the
           throat
           of
           their
           own
           Cause
           .
           Though
           it
           be
           the
           Defence
           of
           the
           old
           Protestant
           Cause
           here
           that
           is
           finally
           my
           Business
           ,
           yet
           it
           is
           the
           late
           opposition
           made
           against
           it
           by
           two
           Protestant
           Divines
           that
           is
           the
           occasion
           of
           my
           undertaking
           ;
           to
           wit
           ,
           Mr.
           Blake
           ,
           and
           (
           since
           him
           )
           Mr.
           Humphrey
           .
           And
           yet
           with
           them
           I
           need
           not
           have
           much
           ado
           :
           For
           ,
           if
           we
           are
           not
           agreed
           ,
           we
           know
           not
           well
           the
           state
           of
           our
           difference
           ;
           and
           therefore
           have
           happily
           made
           our selves
           uncapable
           of
           following
           it
           far
           by
           Controversie
           ,
           as
           being
           in
           the
           dark
           .
           In
           my
           writing
           to
           Mr.
           Blake
           ,
           I
           use
           to
           say
           that
           such
           men
           are
           [
           Church-members
           ,
           Christians
           ,
           Saints
           ,
           &c.
           but
           Equivocally
           or
           Analogically
           ,
           ]
           as
           being
           
           willing
           to
           avoid
           all
           needless
           Controversie
           about
           words
           ;
           but
           sometime
           (
           supposing
           that
           Assertion
           )
           I
           use
           the
           common
           language
           of
           the
           Protestants
           ,
           and
           mention
           equivocally
           only
           .
           I
           do
           not
           remember
           that
           Mr.
           Blake
           doth
           affirm
           that
           such
           men
           and
           true
           Believers
           are
           univocally
           called
           Church-members
           ,
           Covenanters
           ,
           Christians
           ,
           &c.
           nor
           yet
           that
           he
           denieth
           it
           :
           so
           that
           I
           know
           not
           what
           he
           is
           for
           ;
           but
           what
           he
           is
           against
           I
           partly
           know
           :
           For
           the
           term
           [
           Equivocal
           ]
           here
           ,
           he
           tells
           us
           that
           he
           abhors
           :
           But
           he
           would
           take
           it
           as
           tolerable
           ,
           if
           I
           had
           used
           the
           term
           [
           Analogical
           .
           ]
           And
           if
           that
           might
           reconcile
           us
           ,
           it
           is
           but
           his
           more
           heedfull
           reading
           of
           my
           words
           ,
           and
           he
           will
           finde
           that
           I
           do
           ordinarily
           use
           it
           .
           As
           pag.
           62.
           lin
           .
           4
           ,
           5.
           [
           
             It
             is
             an
             imperfect
             Consent
             ,
             Analogically
             or
             Equivocally
             called
             Covenanting
             ,
             &c.
             ]
             
               And
               after
               at
               the
               bottom
               of
               the
               page
               ,
            
             [
             and
             therefore
             such
             are
             said
             ,
             as
             to
             the
             Faith
             ,
             Consent
             and
             Covenant
             so
             required
             ,
             but
             Equivocally
             or
             Analogically
             to
             Consent
             Covenant
             or
             Believe
             ,
             &c.
             ]
             
               And
               pag.
            
             64.
             lin
             .
             6
             ,
             7.
             [
             these
             men
             in
             proper
             strict
             sense
             are
             no
             true
             Christians
             ,
             but
             Analogically
             only
             .
             ]
             
               And
               pag.
            
             65.
             
             [
             As
             he
             is
             Equivocally
             or
             Analogically
             a
             Beleiver
             ,
             or
             Christian
             ,
             so
             I
             yeild
             he
             is
             a
             Member
             of
             the
             visible
             Church
             ,
             &c.
             ]
          
           These
           and
           other
           such
           places
           may
           satisfie
           Mr.
           Blake
           ,
           if
           the
           term
           [
           Analogical
           ]
           will
           satisfie
           him
           .
           Well!
           but
           yet
           the
           term
           [
           Equivocal
           ]
           he
           abhors
           :
           If
           so
           ;
           then
           he
           must
           either
           judge
           that
           they
           are
           Univocally
           called
           Church-members
           ,
           Saints
           ,
           &c.
           or
           else
           that
           there
           is
           a
           third
           ,
           between
           Univocal
           and
           Equivocal
           .
           The
           former
           he
           speaks
           not
           out
           :
           the
           later
           (
           I
           suppose
           )
           he
           knoweth
           is
           denied
           by
           many
           Philosophers
           with
           so
           much
           reason
           ,
           as
           that
           it
           deserveth
           his
           pains
           for
           a
           better
           proof
           .
           It
           s
           like
           he
           hath
           read
           it
           
             inter
             leges
             Aequivocorum
          
           ,
           in
           the
           Logicks
           commonly
           read
           in
           the
           Schools
           ,
           that
           
             Omne
             Analogum
             est
             Aequivocum
          
           ,
           (
           as
           
             Fascic
             .
             Log.
          
           pag.
           21.
           
             &
             alii
             .
          
           )
           It
           s
           agreed
           on
           ,
           that
           
             Vnivoca
             vel
             Synonyma
          
           are
           sometimes
           taken
           so
           strictly
           for
           Paronyma
           ,
           and
           sometime
           so
           largely
           as
           to
           comprehend
           the
           
             paronyma
             ,
             si
             careant
             homonymia
          
           :
           and
           thus
           it
           is
           that
           we
           have
           to
           do
           with
           the
           term
           .
           Burgersdicius
           divideth
           
             Genus
             in
             synonymum
             sive
             univocum
             ,
             &
             homonymum
             sive
             aequivocum
             ,
             and
          
           makes
           all
           that
           is
           spoken
           
             inequaliter
             de
             speciebus
             suis
          
           to
           be
           
             Genus
             aequivocum
          
           .
           But
           then
           he
           meaneth
           not
           by
           inaequaliter
           that
           meer
           inequality
           in
           the
           Degree
           of
           Excellency
           in
           the
           several
           species
           ,
           (
           on
           which
           some
           Scotists
           affirm
           ,
           that
           Animal
           is
           
             Genus
             Analogum
             quoad
             hominem
             &
             brutum
             ,
          
           because
           man
           is
           
             prastantius
             animal
          
           :
           )
           but
           
             cùm
             
             una
             species
             ab
             alterâ
             pendet
             ,
          
           and
           so
           the
           Genus
           doth
           
             magis
             uni
             ,
             alteri
             minus
             convenire
             ,
             aut
             uni
             mediatè
             ,
             alteri
             per
             alterum
             .
          
           And
           so
           he
           concludeth
           that
           
             Ens
             ,
             si
             genus
             sit
             ,
             aequivocum
             genus
             est
             ;
             quia
             substantia
             magis
             est
             Ens
             quam
             Accidens
             ;
             imò
             Accidens
             non
             est
             Ens
             ,
             nisi
             quia
             &
             quatenas
             pendet
             a
             substantia
             .
          
           Yet
           this
           which
           is
           by
           the
           Schoolmen
           called
           
             Analogum
             attributionis
          
           ,
           is
           as
           like
           to
           belong
           to
           Univocals
           as
           any
           Analogum
           is
           :
           as
           the
           same
           Author
           saith
           pag.
           155.
           
           
             Omnium
             longissimè
             à
             synonymis
             absunt
             homonyma
             a
             casu
             ,
             quaeque
             causam
             homonymiae
             habent
             in
             nobis
             :
             propiùs
             ad
             synonymorum
             naturam
             accedunt
             tropica
             ,
             ac
             imprimis
             analoga
             :
             at
             omnium
             proximè
             quae
             ambigua
             sunt
             ob
             inaequalem
             attributionem
          
           :
           And
           yet
           these
           doth
           he
           there
           again
           reckon
           among
           the
           homonyma
           or
           aquivoca
           ;
           dividing
           homonymie
           into
           that
           which
           is
           
             á
             Casu
          
           ,
           and
           that
           which
           is
           
             à
             Consilio
          
           ,
           and
           into
           that
           whole
           Reason
           is
           
             in
             nobis
          
           ,
           and
           whose
           Reason
           is
           
             in
             rebus
          
           ;
           among
           which
           this
           
             inaequalis
             attributionis
          
           is
           the
           highest
           ,
           which
           the
           School-men
           call
           Anologie
           .
           For
           which
           
             Burgensdicius
             ,
             Keckerman
          
           ,
           and
           other
           of
           our
           Logicians
           ,
           with
           some
           contempt
           reject
           the
           School-mens
           doctrine
           of
           Analogae
           .
        
         
           Scotus
           maintaineth
           ,
           that
           
             inter
             Vnivocat
             &
             Aequivoca
             non
             datur
             medium
             ,
          
           in
           1
           Dist.
           8.
           q.
           2.
           
           For
           1
           Denominatives
           (
           as
           divers
           of
           the
           Scotists
           shew
           at
           large
           ,
           and
           its
           past
           doubt
           )
           are
           not
           media
           between
           them
           .
           
             Nam
             licet
             non
             praedicentur
             univocè
             de
             suis
             subjectis
             ,
             quia
             de
             illis
             non
             praedicantur
             essentialiter
             ,
             sed
             denominative
             ,
             tamen
             sunt
             praedicata
             Vnivoca
             ,
             quia
             tributine
             candem
             rationem
             ,
             licèt
             accidentariam
             ,
             secundùm
             idem
             nomen
             ,
             suis
             subjectis
             ;
             ut
          
           Meurisse
           .
           For
           Scotus
           makes
           this
           difference
           in
           1.
           
           Dist.
           3.
           q.
           3.
           
             &
             in
          
           3.
           
           Dist.
           7.
           q.
           1.
           between
           
             univocè
             praedicuri
          
           ,
           and
           
             esse
             pradicatum
             univocum
             ,
             quòd
             illud
             sit
             praedicari
             secundum
             candem
             rationem
             essentialem
             univocatis
             :
             hoc
             verò
             sit
             praedicari
             secundum
             candem
             rationem
             accidentariam
             inferioribus
             .
          
           And
           as
           Paronyma
           ,
           so
           Analoga
           are
           not
           
             media
             inter
             univo●um
             &
             aequivocum
             .
             Nam
             inter
             unum
             &
             multa
             nullum
             medium
             inveniri
             potest
             in
             rebus
             :
             ergo
             nec
             in
             vocibus
             inter
             ,
             significare
             unum
             &
             multa
             ,
             medium
             invenietur
             .
             At
             univoca
             &
             aequivoca
             opponuntur
             pones
             significare
             unum
             &
             multa
             :
             ergo
             inter
             ea
             nullum
             potest
             constitui
             medium
             .
             Si
             igitur
             nomes
             aliquod
             significat
             quidpiam
             unum
             multis
             commune
             ,
             univocum
             est
             :
             si
             verò
             plura
             ,
             aequivocum
             .
             Quare
             nullum
             est
             analogum
             quod
             sit
             simpliciter
             tale
             ,
             sed
             vel
             est
             analogum
             univocum
             ,
             vel
             analogum
             aequivocum
             :
             Analogum
             quidem
             univocum
             ,
             
             si
             Ratio
             ejus
             una
             &
             eadē
             conveniat
             multis
             ,
             cum
             ordine
             tamen
             ita
             ut
             priùs
             dicatur
             de
             uno
             quam
             de
             altero
             :
          
           v.g.
           
             ratio
             animalis
             respectu
             hominis
             &
             bruti
             ,
          
           &c.
           ut
           Meurisse
           
             Metaphys
             .
             Scot.
             l.
          
           1.
           p.
           58
           ,
           59.
           
        
         
           So
           
             Guil.
             de
             Rubione
          
           in
           1
           D●st
           .
           3.
           q.
           3.
           saith
           ,
           
             Vnivocum
             opponi
             scli
             aequivoco
             ,
             non
             verò
             analogo
             &
             denominativo
             :
             quia
             univocum
             se
             habet
             ad
             aequivocum
             ,
             sicut
             unum
             ad
             multa
             :
             unum
             autem
             propriè
             solùm
             multis
             opponitur
             :
             se
             habet
             autem
             ad
             anal●gum
             &
             denominativum
             ,
             sicut
             superius
             ad
             sua
             inferiora
             :
             quia
             univocum
             aliud
             est
             purum
             ,
             aliud
             non
             purum
             :
             non
             purum
             est
             aut
             analogum
             aut
             denominativum
             :
             Nullum
             superius
             autem
             opponitur
             suis
             inferioribus
             .
             Itaque
             univocū
             non
             opponitur
             analogo
             &
             denominativo
             :
             sed
             ab
             analogo
             distinges
             tur
             tantùm
             univocum
             purum
             ,
             &
             à
             denominativo
             univocum
             qui
             ●ditativum
             ,
             seu
             illud
             quod
             est
             &
             praedicatū
             univocū
             ,
             &
             univocè
             praedicatur
             .
          
        
         
           See
           also
           
             Posnaniensis
             in
          
           1.
           
           Dist.
           3.
           q.
           1.
           act
           .
           3.
           dub
           .
           3.
           
           &
           Ocham
           .
           in
           1.
           
           Dist.
           2.
           q.
           9.
           lit
           .
           E.
           denying
           tha●
           there
           is
           any
           Analogical
           praedication
           contra-distinct
           from
           Univocal
           and
           Equivocal
           .
           Lege
           Meurisse
           
             Metaph.
             l.
          
           1.
           pag.
           60
           ,
           61.
           &c.
           &
           pag.
           110.111
           ,
           112
           ,
           &c.
           &
           
             ●hil
             .
             Faventin
          
           .
           in
           Philos.
           Natural
           .
           Scoti
           Theo●em
           .
           95
           pag.
           654.
           
             usque
             ad
          
           674.
           
           Vid.
           &
           Cajetani
           
             Opuscul
             .
             de
             Analog
             .
             nom
             .
          
           cap.
           1.
           
           &
           4.
           
           &
           6.
           
           &
           Fonsecam
           4.
           
           Metaphys
           .
           cap.
           2.
           q.
           2.
           sect
           .
           3.
           &c.
           And
           so
           Porphyre
           gives
           it
           as
           the
           sense
           of
           Aristotle
           ,
           that
           
             Ens
             aequivocè
             dicitur
             de
             primis
             decem
             generibus
             ,
             c.
             de
             Specie
          
           :
           which
           Suarez
           expounding
           ,
           saith
           ,
           [
           
             Dicendum
             est
             ab
             antiquis
             autoribus
             Analoga
             sub
             aequivocis
             comprehendi
             ,
          
           
           
             ut
             constat
             ex
          
           Aristot.
           
             in
             Anti●raed
             .
             c.
          
           4.
           
             &
             ex
          
           Aug.
           
             in
             Categoriis
             ,
             c.
          
           2.
           
             &
             hoc
             significavit
          
           Aristot.
           
             locis
             infrā
             citandis
             de
             Anolog●a
             Entis
             ,
             &
             praesertim
          
           1
           
             Elench
             .
             c.
          
           6.
           
             ubi
             agens
             de
             aequivocis
             exempla
             ponit
             in
             Ente
             .
          
           ]
        
         
           So
           that
           if
           these
           be
           not
           mistaken
           ,
           I
           may
           call
           the
           same
           term
           Analogical
           and
           Equivocal
           ,
           yea
           and
           I
           must
           call
           it
           either
           Univocal
           or
           Equivocal
           when
           I
           have
           called
           it
           Analogical
           .
           To
           the
           same
           purpose
           have
           written
           
             R●da
             ,
             Antonius
             Andreas
             ,
             Francis.
             May●o
             ,
             Trombetta
             ,
             Pendasius
             ,
             Bonettus
             ,
             Joan.
             Canonicus
             ,
             Scribonius
             in
             Pantalit
             .
             Raconisius
          
           and
           others
           .
           And
           
             Guil.
             Camerarius
             Scotus
             in
             Parte
          
           3.
           
           
             Disput.
             Philosoph
             .
             select
          
           .
           maketh
           it
           his
           first
           question
           ,
           and
           determineth
           it
           as
           all
           the
           Scotists
           ,
           
             Nulla
             dari
             Analoga
             media
             distincta
             ab
             univocis
             &
             aequivocis
             ,
          
           pag.
           304.305
           ,
           306
           ,
           307.
           
           So
           
             Irenaus
             Brassavolus
             in
             Scoti
             universalia
             ,
             q.
          
           7.
           
           &
           8.
           so
           that
           if
           this
           hold
           ,
           the
           Opponents
           must
           prove
           that
           Hypocrites
           are
           
           Christians
           ,
           Saints
           ,
           Church-members
           ,
           &c.
           univocally
           as
           well
           as
           Analogically
           ,
           or
           else
           they
           will
           prove
           to
           be
           such
           but
           equivocally
           .
        
         
           I
           know
           other
           Schoolmen
           are
           of
           another
           minde
           ;
           and
           indeed
           they
           are
           of
           so
           many
           minds
           about
           the
           very
           sense
           of
           the
           word
           Analogum
           ,
           and
           the
           true
           nature
           of
           Analogy
           ,
           that
           it
           may
           well
           make
           us
           despair
           of
           a
           fair
           end
           of
           this
           Controversie
           .
           They
           are
           not
           so
           much
           agreed
           wherein
           it
           is
           that
           Analogy
           doth
           consist
           :
           some
           say
           that
           it
           consisteth
           
             in
             dependentia
          
           :
           and
           some
           (
           as
           
             Petr.
             Hurtado
             de
             Mendoza
             ,
             Disput.
             Logic.
          
           9.
           sect
           .
           4.
           subject
           .
           5.
           )
           
             in
             transcendentia
             ,
             &c.
          
           
           Read
           but
           Hurtado
           himself
           of
           this
           ,
           Disput.
           9.
           from
           pag.
           111.
           to
           124.
           and
           see
           whether
           there
           be
           not
           opinions
           enough
           about
           Analogy
           ,
           to
           warrant
           us
           to
           despair
           of
           a
           determimination
           of
           this
           Controversie
           ,
           from
           the
           Consent
           of
           the
           Learned
           .
           Should
           I
           but
           tell
           you
           out
           of
           
             Tartaretus
             in
          
           1.
           
             sent
             .
             dist
          
           .
           3.
           qu.
           3.
           and
           Rada
           ,
           and
           others
           ,
           of
           the
           threefold
           Univocation
           ,
           Logical
           ,
           Physical
           and
           Metaphysical
           ,
           and
           the
           Description
           of
           each
           ,
           and
           out
           of
           
             Francis.
             de
             Marchia
          
           of
           the
           four
           several
           degrees
           of
           Univocation
           ,
           and
           many
           more
           distinctions
           which
           must
           be
           taken
           in
           ,
           if
           we
           would
           exactly
           discuss
           this
           point
           ,
           you
           will
           think
           before
           we
           have
           done
           that
           the
           Matter
           is
           not
           worth
           our
           pains
           .
           In
           a
           word
           ,
           seeing
           our
           Controversie
           (
           as
           is
           said
           )
           is
           
             de
             nomine
          
           ;
           and
           the
           Custom
           of
           Artists
           is
           the
           only
           Judge
           that
           can
           determine
           such
           Controversies
           ,
           and
           they
           are
           here
           all
           in
           pieces
           among
           themselves
           ,
           as
           much
           as
           about
           almost
           any
           one
           word
           in
           use
           with
           them
           ,
           as
           far
           as
           I
           can
           remember
           ,
           it
           followeth
           that
           Mr.
           Blake
           and
           I
           must
           stay
           for
           a
           decision
           till
           our
           Judges
           are
           agreed
           ,
           what
           Analogy
           is
           .
        
         
           For
           my
           own
           part
           ,
           I
           make
           so
           small
           account
           of
           the
           Controversie
           ,
           that
           where
           the
           term
           [
           Equivocal
           ]
           offendeth
           any
           ,
           as
           it
           doth
           Mr.
           Blake
           ,
           I
           am
           very
           willing
           to
           let
           it
           alone
           ,
           and
           to
           use
           the
           term
           [
           Analogical
           ]
           which
           they
           can
           more
           patiently
           hear
           :
           I
           am
           loth
           we
           should
           quarrel
           about
           so
           small
           a
           matter
           .
           But
           because
           I
           am
           on
           the
           Defense
           ,
           I
           shall
           yet
           briefly
           tell
           you
           ,
           what
           Reasons
           I
           had
           to
           use
           the
           term
           [
           Equivocal
           ]
           as
           well
           as
           [
           Analogical
           .
           ]
        
         
           And
           first
           I
           shall
           argue
           from
           the
           Definition
           to
           the
           Name
           ;
           and
           secondly
           ▪
           from
           Authority
           .
        
         
           And
           1.
           
           We
           may
           here
           suppose
           what
           is
           commonly
           acknowledged
           ,
           viz.
           that
           
             Vnivoca
             sunt
             quorum
             nomen
             est
             commune
             ,
             &
             secundum
             nomen
             ratis
             sustantiae
             est
             cadem
             :
             Aequivoca
             verò
             quorum
             
             nomen
             est
             commune
             ,
             &
             secundùm
             nomen
             ratio
             substantiae
             diversa
             .
             [
             Vbi
             [
             Ratio
             substantiae
             ]
             denotat
             conceptvm
             objectivum
             ,
             quisquis
             ille
             sit
             ,
             vel
             substantialis
             ,
             vel
             accidentalis
             :
             Et
             Conceptus
             objectivus
             semper
             accip●tur
             red●plicativè
             ,
             in
             quantum
             significatur
             per
             nomen
             ,
             &
             sic
             sumitur
             essentialiter
             :
             quia
             leoni
             ut
             albo
             essentialis
             est
             albedo
             .
             Igitur
             aequivoca
             hoc
             differunt
             ab
             univocis
             ,
             quia
             his
             communis
             est
             &
             Vox
             ,
             &
             Conceptus
             formalis
             &
             object
             vus
             :
             univoca
             enim
             sunt
             ipsa
             universalia
             ,
             atque
             ità
             eisdem
             omnino
             verbis
             ac
             conceptibus
             constant
             quibus
             &
             illa
             :
             Aequivoca
             verò
             neque
             habent
             eundem
             conceptum
             formalem
             ,
             neque
             objectivum
             ,
             quia
             significata
             sunt
             omnino
             dissimilia
             in
             ratione
             significata
             per
             nomen
             ,
             ut
          
           Hurtad
           ,
           de
           Mendoz.
           Log.
           D●sp
           .
           9.
           
           §
           .
           1.
           
           But
           as
           he
           further
           noteth
           ,
           They
           that
           hold
           that
           we
           do
           
             uno
             actu
             plura
             ut
             dissimilia
             cognoscere
             ,
          
           must
           say
           also
           that
           ,
           
             praeter
             nomen
             conceptus
             formalis
             est
             idem
             aequivocis
             ,
             &
             differt
             ab
             univocis
             ,
             quòd
             univoca
             habent
             eundem
             conceptum
             objectivum
             similem
             ;
             secus
             verò
             aequivoca
             ,
             quae
             habent
             plures
             dissimiles
             ;
             item
             differunt
             in
             conceptu
             formali
             ,
             quia
             aequivocus
             aequivalet
             pluribus
             ,
          
           &c.
           
        
         
           These
           things
           about
           the
           nature
           of
           Equivocals
           being
           supposed
           ,
           I
           must
           next
           consider
           of
           the
           several
           terms
           now
           in
           question
           ,
           and
           examine
           them
           hereby
           ,
           as
           applyed
           to
           the
           Godly
           and
           the
           Wicked
           .
        
         
           And
           first
           the
           Word
           [
           Church
           ]
           in
           its
           general
           sense
           is
           not
           the
           thing
           that
           we
           have
           now
           in
           question
           :
           Otherwise
           I
           should
           soon
           confess
           that
           in
           all
           Assemblies
           there
           is
           something
           common
           :
           a
           Congregation
           of
           materials
           is
           common
           to
           them
           all
           .
           And
           thus
           it
           may
           as
           well
           be
           said
           that
           the
           word
           Ecclesia
           is
           univocally
           spoken
           of
           a
           mutinous
           confused
           tumult
           ,
           Act
           ,
           19.32
           ,
           39
           ,
           40.
           or
           any
           other
           common
           Assembly
           ;
           as
           of
           an
           Assembly
           of
           meer
           Professors
           .
           But
           it
           is
           a
           
             Christian
             Church
          
           than
           we
           are
           speaking
           of
           ;
           which
           being
           
             Coetus
             Fidelium
             ,
             vel
             Christianorum
          
           ,
           is
           differenced
           from
           other
           societies
           by
           the
           Matter
           ,
           and
           by
           the
           End.
           And
           for
           the
           first
           :
           If
           bare
           Professors
           are
           but
           equivocally
           called
           Christians
           or
           believers
           in
           Christ
           ,
           then
           they
           are
           but
           equivocally
           Church-members
           ,
           nor
           a
           Church
           as
           consisting
           of
           such
           ,
           but
           equivocally
           a
           Church
           .
           But
           the
           antecedent
           is
           true
           ,
           therefore
           so
           is
           the
           Consequent
           .
           The
           Consequence
           is
           undeniable
           ,
           because
           it
           is
           not
           a
           Congregation
           or
           Society
           in
           general
           ,
           but
           the
           Christian
           Church
           thus
           specified
           by
           its
           Matter
           and
           End
           ,
           which
           we
           speak
           of
           ,
           as
           is
           said
           .
           The
           Antecedent
           I
           prove
           ,
           reducing
           the
           Paronyma
           into
           the
           Abstracts
           ;
           and
           first
           of
           the
           term
           Believers
           :
           If
           Faith
           
           be
           but
           equivocally
           attributed
           to
           the
           bare
           Professors
           and
           the
           true
           Believers
           ,
           then
           they
           are
           equivocally
           called
           Believers
           .
           But
           the
           Antecedent
           is
           true
           ,
           as
           I
           prove
           thus
           :
           If
           the
           name
           of
           faith
           be
           the
           same
           ,
           and
           the
           
             ratio
             substantiae
             secundum
             illud
             nomen
          
           ,
           be
           divers
           ,
           then
           faith
           ascribed
           to
           bare
           Professors
           and
           to
           true
           Believers
           is
           an
           aequivocum
           .
           But
           the
           Antecedent
           is
           true
           ,
           as
           is
           most
           apparent
           :
           For
           that
           its
           the
           same
           name
           [
           Faith
           ,
           Belief
           ,
           Believers
           ]
           we
           are
           agreed
           :
           And
           that
           it
           is
           not
           the
           thing
           in
           both
           that
           is
           thus
           named
           ,
           I
           think
           we
           are
           also
           agreed
           .
           For
           in
           one
           sort
           ,
           it
           is
           a
           true
           saving
           Faith
           ,
           that
           is
           called
           by
           the
           name
           of
           [
           Faith
           ]
           :
           and
           in
           the
           other
           ,
           it
           is
           no
           faith
           at
           all
           ,
           but
           the
           bare
           verbal
           Profession
           of
           that
           faith
           which
           they
           have
           not
           .
           And
           I
           hope
           we
           are
           agreed
           ,
           that
           faith
           ,
           and
           the
           Profession
           of
           Faith
           ,
           are
           not
           the
           same
           thing
           .
        
         
           Object
           .
           But
           though
           this
           hold
           as
           to
           bare
           Professors
           ,
           or
           meer
           Hypocrites
           that
           have
           no
           faith
           ,
           yet
           it
           will
           not
           hold
           of
           these
           that
           have
           a
           faith
           short
           of
           Justifying
           .
        
         
           Answ.
           1.
           
           It
           cannot
           be
           denied
           that
           bare
           Professors
           of
           saving
           Faith
           are
           visible
           members
           of
           the
           Church
           ,
           though
           they
           have
           no
           faith
           at
           all
           ;
           therefore
           it
           must
           be
           granted
           of
           all
           them
           ,
           that
           they
           are
           but
           equivocally
           Believers
           ,
           and
           of
           them
           is
           our
           question
           .
        
         
           2.
           
           I
           have
           before
           proved
           ,
           that
           it
           is
           this
           profession
           of
           a
           saving
           faith
           ,
           that
           constituteth
           a
           visible
           member
           ;
           and
           therefore
           all
           such
           and
           only
           such
           (
           with
           their
           seed
           )
           are
           visible
           members
           ;
           and
           that
           it
           is
           not
           the
           reality
           of
           any
           faith
           (
           special
           or
           common
           ,
           )
           that
           constituteth
           a
           visible
           member
           .
           For
           that
           which
           makes
           visible
           ,
           must
           it self
           be
           visible
           :
           But
           so
           is
           neither
           a
           special
           nor
           a
           common
           faith
           :
           for
           no
           man
           knoweth
           it
           in
           another
           .
           So
           that
           
             à
             quatenus
             ad
             omne
             ,
             à
             forma
             ad
             nomen
             ,
          
           it
           is
           plain
           that
           all
           Professors
           and
           none
           but
           Professors
           are
           visible
           Members
           ,
           and
           that
           if
           any
           have
           the
           Faith
           professed
           (
           special
           or
           common
           )
           that
           makes
           them
           not
           visible
           Members
           ;
           but
           the
           profession
           of
           Faith
           whether
           they
           have
           it
           or
           not
           .
           So
           that
           it
           plainly
           followeth
           ,
           that
           a
           visible
           Member
           ,
           
             qua
             talis
          
           ,
           is
           denominated
           a
           Believer
           only
           equivocally
           .
        
         
           3.
           
           And
           if
           they
           be
           denominated
           Believers
           
             ab
             ipsa
             fide
             ,
             scil
          
           .
           that
           which
           is
           short
           of
           Justifying
           ,
           yet
           its
           plain
           that
           this
           faith
           it self
           is
           not
           the
           same
           with
           that
           of
           sound
           Believers
           ;
           no
           not
           of
           the
           same
           species
           ,
           Mr.
           Blake
           himself
           being
           Judge
           ,
           who
           so
           keenly
           girds
           me
           for
           making
           saving
           and
           common
           faith
           to
           differ
           but
           in
           degree
           ,
           
           when
           in
           the
           very
           writings
           that
           he
           must
           fetch
           the
           slander
           from
           ,
           I
           again
           and
           again
           profess
           that
           they
           differ
           morally
           in
           f●ecie
           .
           )
           If
           then
           his
           lower
           faith
           and
           saving
           faith
           do
           so
           much
           differ
           ,
           then
           there
           is
           not
           the
           same
           
             ratio
             substantiae
             secundum
             illud
             nomen
          
           :
           For
           I
           have
           not
           yet
           found
           that
           it
           is
           a
           Generical
           Nature
           common
           to
           both
           ,
           which
           he
           supposeth
           signified
           by
           the
           word
           [
           faith
           ]
           in
           our
           Question
           ;
           much
           less
           that
           Church-membership
           is
           constituted
           by
           such
           a
           thing
           ;
           But
           if
           he
           should
           come
           to
           that
           ,
           I
           must
           first
           desire
           him
           to
           describe
           that
           Generical
           nature
           ,
           and
           no
           more
           to
           lay
           it
           upon
           the
           specifical
           nature
           either
           of
           Dogmatical
           or
           Justifying
           faith
           ;
           and
           when
           he
           hath
           so
           done
           ,
           I
           doubt
           not
           to
           bring
           many
           more
           species
           that
           shall
           on
           as
           fair
           pretences
           put
           in
           for
           a
           place
           as
           participant
           in
           that
           generical
           nature
           ,
           as
           his
           Dogmatical
           faith
           hath
           done
           .
        
         
           So
           that
           by
           this
           it
           is
           evident
           ,
           that
           not
           only
           the
           thing
           which
           constituteth
           men
           visible
           Church-members
           ,
           (
           which
           is
           alwaies
           in
           the
           Adult
           ,
           a
           Profession
           and
           not
           the
           Faith
           professed
           )
           is
           but
           equivocally
           called
           Faith
           ;
           but
           also
           that
           the
           lower
           faith
           is
           equivocally
           called
           the
           Christian
           Faith.
           But
           the
           first
           alone
           sufficeth
           us
           to
           prove
           that
           visible
           Members
           as
           visible
           ,
           are
           but
           equivocally
           called
           Church-members
           ,
           because
           the
           
             ratio
             substantiae
          
           is
           divers
           ,
           
             secundum
             illud
             nomen
          
           .
        
         
           2.
           
           And
           it
           is
           as
           plain
           that
           bare
           Professors
           are
           but
           equivocally
           called
           Christians
           .
           For
           the
           
             Ratio
             nominis
          
           in
           found
           Christians
           is
           true
           Faith
           in
           Christ
           as
           Christ
           :
           but
           in
           the
           other
           it
           is
           only
           the
           Profession
           of
           such
           a
           faith
           :
           and
           these
           are
           certainly
           divers
           .
           And
           If
           you
           again
           carry
           the
           Question
           to
           Dogmatical
           Believers
           ,
           I
           answer
           as
           before
           ;
           both
           1.
           
           That
           they
           are
           not
           the
           persons
           in
           our
           Question
           ;
           2.
           
           That
           as
           such
           ,
           they
           are
           not
           members
           visible
           (
           no
           nor
           mystical
           .
           )
           3.
           
           That
           even
           as
           to
           them
           the
           
             Ratio
             substantiae
          
           is
           so
           divers
           ,
           as
           makes
           the
           name
           apparently
           equivocal
           .
        
         
           3.
           
           The
           same
           also
           may
           be
           said
           of
           the
           word
           [
           Saints
           ]
           Holiness
           in
           the
           Regenerate
           is
           the
           hearty
           Devotedness
           and
           Separation
           of
           the
           Person
           to
           God
           as
           God.
           Holiness
           in
           bare
           professors
           (
           who
           are
           visible
           Members
           ,
           )
           is
           but
           the
           verbal
           Devotion
           and
           extrinsick
           Separation
           ;
           And
           Holiness
           in
           the
           common
           Believer
           ,
           is
           but
           a
           half
           Devotedness
           and
           Separation
           ,
           and
           wanteth
           the
           Essentials
           which
           the
           Regenerate
           have
           So
           that
           it
           is
           not
           the
           same
           thing
           that
           is
           called
           Holiness
           in
           these
           ●hree
           ▪
           and
           therefore
           the
           word
           Hol●ness
           as
           to
           them
           is
           equ●v●c●l
           ▪
        
         
         
           4.
           
           The
           same
           also
           I
           say
           of
           Regeneration
           :
           The
           true
           Believeer
           is
           called
           Regenerate
           ,
           because
           he
           is
           so
           changed
           by
           the
           spirit
           ,
           as
           to
           be
           as
           it
           were
           born
           again
           ,
           not
           of
           flesh
           ,
           nor
           of
           the
           wiil
           of
           man
           ,
           but
           of
           God
           ,
           and
           is
           become
           a
           new
           creature
           :
           but
           the
           bare
           Professor
           is
           called
           Regenerate
           ,
           only
           because
           he
           is
           baptized
           ,
           and
           professeth
           Regeneration
           ,
           and
           is
           entered
           extrinsecally
           into
           a
           new
           society
           .
           And
           the
           lower
           sort
           of
           Believers
           is
           said
           to
           be
           regenerate
           ,
           but
           only
           because
           he
           hath
           some
           common
           work
           of
           another
           species
           :
           so
           that
           Regeneration
           is
           equivocally
           spoken
           of
           these
           .
        
         
           5.
           
           So
           also
           is
           Justification
           :
           It
           s
           clear
           that
           it
           is
           not
           the
           same
           thing
           that
           is
           called
           Justification
           in
           the
           one
           sort
           and
           in
           the
           other
           ,
           as
           I
           suppose
           will
           be
           confessed
           .
        
         
           6.
           
           The
           same
           also
           I
           may
           say
           of
           Adoption
           as
           is
           undeniable
           .
        
         
           7.
           
           And
           the
           same
           I
           may
           say
           of
           being
           in
           Covenant
           with
           God.
           For
           1.
           
             ex
             parte
             Dei
          
           ,
           with
           the
           Regenerate
           God
           is
           actually
           in
           Covenant
           ,
           that
           is
           ,
           as
           it
           were
           obliged
           to
           them
           :
           but
           to
           the
           rest
           it
           is
           but
           conditionally
           ,
           which
           will
           induce
           no
           actual
           Obligation
           ,
           or
           Debitum
           ,
           till
           the
           Condition
           be
           performed
           .
           2.
           
           And
           on
           their
           own
           part
           ,
           the
           regenerate
           are
           said
           to
           Covenant
           with
           God
           ,
           principally
           because
           they
           consent
           to
           his
           terms
           ,
           and
           heartily
           Accept
           his
           Covenant
           ,
           as
           it
           is
           ;
           which
           Scripture
           calleth
           sometime
           their
           Believing
           ,
           (
           If
           thou
           believe
           in
           thy
           heart
           ,
           &c.
           )
           and
           sometime
           their
           Willing
           :
           (
           whosoever
           will
           ,
           let
           him
           drink
           of
           the
           waters
           of
           Life
           freely
           )
           :
           so
           that
           the
           Regenerate
           mans
           Covenating
           is
           alwaies
           with
           the
           
             Heart
             ,
          
           )
           and
           comprehendeth
           all
           the
           Essentials
           )
           ;
           and
           sometime
           with
           the
           Mouth
           also
           :
           But
           the
           bare
           Professors
           Covenanting
           is
           but
           with
           the
           mouth
           alone
           ;
           and
           the
           lower
           Believers
           is
           wanting
           in
           the
           internal
           Essentials
           :
           so
           that
           it
           is
           plain
           ,
           that
           it
           is
           not
           the
           same
           thing
           that
           is
           called
           [
           Covenanting
           ]
           in
           them
           :
           and
           therefore
           the
           word
           is
           equivocal
           .
        
         
           And
           then
           by
           this
           it
           is
           put
           out
           of
           doubt
           that
           they
           are
           equivocally
           called
           Church
           members
           :
           Because
           the
           things
           forementioned
           that
           constitute
           their
           Church-membership
           are
           not
           the
           same
           .
        
         
           If
           any
           Papist
           should
           here
           set
           in
           ,
           and
           with
           Bellarmine
           plead
           ,
           that
           it
           is
           Profession
           and
           Engagement
           to
           Church
           Politie
           that
           constituteth
           all
           Members
           ,
           and
           that
           the
           Church
           in
           its
           first
           notion
           signifieth
           only
           the
           visible
           Body
           ,
           and
           that
           Faith
           and
           Holiness
           ,
           or
           any
           thing
           intrinsick
           is
           not
           necessary
           to
           make
           a
           Member
           ,
           but
           
           only
           to
           ma●e
           a
           living
           Member
           ;
           1.
           
           I
           shou●d
           desire
           such
           to
           be
           at
           the
           pains
           to
           see
           what
           our
           D●vines
           ,
           
             Amesius
             ,
             Whitaker
          
           ,
           and
           abundance
           more
           ,
           have
           said
           already
           to
           shew
           the
           vanity
           of
           this
           ,
           yea
           and
           its
           self-contradiction
           .
           2.
           
           Were
           it
           not
           done
           by
           so
           many
           already
           ,
           I
           would
           shew
           such
           from
           many
           Scriptures
           and
           Fathers
           ,
           that
           the
           word
           [
           Church
           ]
           in
           our
           Christian
           sense
           doth
           principally
           signifie
           the
           number
           that
           are
           cordially
           congregate
           unto
           Christ
           ,
           and
           united
           to
           him
           .
           3.
           
           But
           whomsoever
           the
           word
           is
           first
           applyed
           to
           ,
           it
           is
           certain
           if
           it
           be
           applyed
           to
           both
           ,
           that
           it
           is
           equivocal
           :
           unless
           you
           will
           say
           ,
           that
           it
           signifieth
           some
           Generical
           nature
           in
           common
           to
           both
           :
           which
           cannot
           be
           as
           is
           aforesaid
           ;
           and
           if
           it
           were
           granted
           ,
           1.
           
           It
           would
           exclude
           the
           spiritual
           aggregation
           to
           Christ
           to
           be
           the
           
             Ratio
             nominis
          
           ,
           contrary
           to
           Scripture
           ;
           and
           2.
           
           It
           would
           exclude
           all
           Saints
           that
           have
           not
           the
           opportunity
           of
           a
           visible
           profession
           and
           conjunction
           with
           the
           Visible
           Body
           ,
           from
           being
           of
           the
           Church
           ,
           and
           so
           from
           Salvation
           ;
           Or
           3.
           
           It
           would
           make
           two
           Churches
           specifically
           distinct
           ,
           which
           both
           Papists
           and
           Protestants
           do
           so
           vehemently
           disavow
           .
        
         
           Having
           thus
           given
           my
           Reasons
           from
           the
           common
           description
           of
           Equivocals
           ,
           and
           the
           nature
           of
           the
           things
           ,
           why
           I
           say
           that
           meer
           Professors
           ,
           and
           consequently
           visible
           Members
           as
           such
           ,
           are
           but
           equivocally
           called
           Believers
           ,
           Christians
           ,
           Saints
           ,
           Members
           ,
           &c.
           
           I
           shall
           next
           come
           to
           Authority
           ,
           and
           enquire
           what
           is
           the
           Custom
           of
           Divines
           in
           this
           case
           ,
           seeing
           that
           Custom
           is
           so
           much
           the
           master
           of
           Speech
           :
           and
           it
           is
           only
           Protestant
           Divines
           that
           I
           shall
           alledge
           ,
           because
           it
           is
           for
           the
           sake
           of
           Protestants
           that
           I
           write
           ,
           to
           disswade
           them
           from
           siding
           with
           the
           Papists
           in
           this
           point
           :
           For
           between
           them
           and
           us
           it
           is
           so
           antient
           and
           well
           known
           a
           Controversie
           ,
           that
           with
           men
           that
           are
           exercised
           in
           such
           Writings
           ,
           my
           allegations
           will
           be
           needless
           :
           but
           for
           the
           sake
           of
           some
           confident
           men
           ,
           that
           have
           derided
           the
           common
           ●ssertions
           of
           Protestant
           ;
           against
           Papists
           ,
           as
           if
           they
           were
           singularly
           mine
           I
           shall
           annex
           some
           of
           the
           words
           of
           our
           most
           esteemed
           Writers
           by
           which
           these
           men
           may
           discern
           the
           minds
           of
           the
           rest
           ;
           wishing
           that
           such
           men
           would
           rather
           have
           been
           at
           the
           pains
           to
           have
           read
           the
           Authors
           themselves
           ,
           than
           to
           suffer
           their
           passions
           and
           tongues
           to
           over-run
           their
           understandings
           .
        
         
         
           1.
           
           Calvin
           in
           1
           Cor.
           12.
           
           
           [
           
             His
             interea
             duobus
             ep
             th●tis
             declarat
             quinam
             habendi
             sint
             inter
             vera
             Ecclesiae
             membra
             ,
             &
             qu●
             ad
             ejus
             Communionem
             pr
             priè
             pertineant
             :
             Nisi
             enim
             vitae
             sanctimoniâ
             Christianum
             te
             ostendas
             ,
             delitescere
             quidem
             in
             Ecclesiâ
             poteris
             ,
             sed
             ex
             eá
             tamen
             n●n
             eris
             .
             Sanctificari
             ergò
             in
             Christo
             o●ortet
             omnes
             qui
             in
             populo
             Dei
             censeri
             volunt
             .
             Porrò
             ●anctificationis
             verbum
             s●gregation
             in
             sign●ficat
             ;
             ea
             sit
             in
             nobis
             quum
             per
             spiritum
             in
             vitae
             novitatem
             regeneramur
             ,
             ut
             serviamus
             Deo
             &
             non
             Mundo
             .
          
           —
           Unà
           cum
           omnibus
           invoc
           .
           —
           
             Et
             hoc
             commune
             est
             piorum
             omnium
             Epitheton
             —
             Quod
             exponunt
             quidam
             de
             solâ
             Professione
             ,
             mihi
             frig●dum
             videtur
             ,
             &
             ab
             usu
             Scripturae
             alienum
             est
             .
          
           ]
        
         
           Idem
           Institut
           .
           lib.
           4
           cap.
           1.
           sect
           .
           7
           [
           
             De
             Eccl●siâ
             visibili
             &
             qué
             sub
             cognitionem
             nostram
             cadit
             ,
             quale
             judicium
             facere
             conveniat
             ,
             ex
             superioribus
             ●am
             l●quere
             existimo
             :
             Diximus
             enim
             bifariam
             de
             Ecclesiâ
             Sacras
             Literas
             loqui
             .
             Interdum
             quum
             Ecclesiam
             nominant
             ,
             tam
             intelligunt
             quae
          
           reverâ
           est
           coram
           Deo
           ;
           
             in
             quam
             nulli
             recipiuntur
             n●si
             qui
             Adoptionis
             gratiâ
             filii
             Dei
             sunt
             ,
             &
             spiricûs
             sanctificatione
             vera
             Christi
             membra
             .
             —
             Saepe
             autem
             Ecclesiae
             nomine
             universam
             hominum
             multitudinem
             in
             orbe
             diffusam
             designat
             ,
             quae
             unum
             se
             Deum
             &
             Christum
             colere
             profitetur
             .
             —
             In
             hâc
             autem
             plurimi
             sunt
             permixti
             hypocritae
             ,
             qui
             nihil
             Christi
             habent
             praeter
             titulum
             &
             speciem
             ,
             plurimi
             ambitiosi
             ,
             avari
             ,
             invidi
             ,
             maledici
             ,
             aliqui
             impurioris
             vitae
             ,
             qui
             ad
             tempus
             tolerantur
             ;
             vel
             quia
             legitimo
             judicio
             convinci
             nequeunt
             ,
             vel
             quia
             non
             semper
             ea
             viget
             disciplinae
             veritas
             quae
             debebat
             .
          
           ]
        
         
           2.
           
           Beza
           in
           Confess
           .
           Christ.
           fid
           .
           p.
           34.
           c.
           5.
           sect
           .
           8.
           
           
           [
           De
           veris
           Ecclesiae
           membris
           .
           ]
           
             Vera
             sunt
             Ecclesia
             membra
             qui
             characterem
             illum
             habent
             Christianorum
             proprium
             ,
             id
             est
             ,
             fidem
             .
             Fidelis
             autem
             aliquis
             ex
             eo
             agnoscitur
             ,
             quòd
             unicum
             Servatorem
             Jesum
             Christum
             agnoscit
             ,
             fugit
             peccatum
             ,
             &
             studet
             Justitiae
             ,
             ídque
             ex
             praescripto
             Verbi
             Dei.
             —
             Nam
             quod
             ad
             rel
             quos
             homines
             attinet
             ,
             cujuscunque
             tandem
             sint
             statû●
             vel
             conditionis
             ,
             non
             sunt
             numerandi
             inter
             Ecclesiae
             membra
             ,
             etiam
             si
             ut
             ità
             loquar
             )
             Apostolatu
             fungerētur
             .
             Sed
             hîc
             cav●ndum
             est
             nè
             vel
             ulteriùs
             progrediamur
             quàm
             par
             sit
             ,
             vel
             temerè
             judicemus
             :
             expectandum
             enim
             est
             Dei
             judicium
             in
             detegendis
             hypocritis
             ,
             &
             falsi
             fratibus
             .
          
           —
           Et
           pag.
           32.
           sect
           .
           2.
           he
           shews
           [
           
             unam
             duntaxat
             esse
             veram
             Ecclesiam
          
           ;
           ]
           and
           therefore
           he
           speaks
           here
           of
           that
           one
           Church
           .
        
         
         
           3.
           
           Junius
           in
           his
           most
           accurate
           Tractate
           
             de
             Ecclesiâ
          
           (
           Vol.
           2.
           p.
           998.
           )
           saith
           ,
           
           [
           
             Ecclesia
             absolutè
             dicta
             in
             Divinis
             ,
             appellatur
             Coetus
             eorum
             quos
             Deus
             evocat
             è
             natura
             &
             modulo
             naturali
             ipsorum
             per
             gratiam
             indignitatem
             filiorum
             Dei
             ad
             gloriam
             ipsius
             .
             —
             Justam
             Ecclesiae
             formam
             adscripsimus
             —
             Vecatur
             à
             Deo
             quisquis
             ad
             Ecclesiam
             pertinet
             è
             natura
             &
             modulo
             naturali
             suo
             :
             quá
             autem
             ?
             per
             gratiam
             supernaturalem
             ,
             &
             viam
             illius
             gratiae
             ;
             &
             quo
             tandem
             ?
             in
             statum
             supernaturalem
             apud
             Deum
             in
             coelis
          
           —
           ]
        
         
           Et
           pag.
           1014.
           speaking
           of
           the
           matter
           of
           the
           political
           Church
           ,
           
             Non
             videtur
             satis
             explicata
             definitio
             illa
             —
             nisi
             vocem
             illam
          
           [
           fidelium
           ]
           aequivocè
           
             acceperis
             —
             non
             eos
             solum
             oportet
             intelligamus
             ,
             qui
             verè
             sunt
             fideles
             ,
             non
             eos
             solum
             qui
             professione
             externâ
             prae
             se
             ferunt
             ,
             licet
             animo
             &
             corde
             non
             sint
             :
             sed
             utrosque
             communiter
             ,
             loquutione
             planè
          
           aequivoâ
           ,
           
             non
             tamen
             insolente
             planè
             ,
             quia
             utrique
             saltem
             conveniunt
             in
             nomine
             ,
             quamvis
             toto
             genere
             secundùm
             rem
             &
             veritatem
             differant
             .
          
           ]
        
         
           Et
           pag.
           1115
           1116
           ,
           1117.
           
           Animadvers
           .
           in
           Bellarm.
           he
           saith
           ,
           [
           23.
           
           Ibid.
           Nomen
           fidelis
           accipi
           pro
           eo
           qui
           fidem
           publicè
           profitetur
           .
           ]
           Nempe
           aequivocè
           
             &
             secundùm
             quid
             ,
             putà
             rationem
             externam
             ipsius
             ,
             ut
             pictura
             hominis
             dicitu●
             homo
             .
          
        
         
           24.
           
           Art.
           27.
           
           [
           Vocari
           Chatolicos
           qui
           fidem
           Catholicam
           profitentur
           ,
           quicquid
           sit
           de
           fide
           internâ
           .
           ]
           
             Aequivocè
             igitur
             ,
             ut
             proximè
             dictum
             .
          
        
         
           25.
           
           Art.
           28.
           
           [
           Christianus
           enim
           nomen
           est
           Professionis
           .
           ]
           
             Negatur
             haec
             tota
             Responsio
             :
             Nam
             Patres
             quum
             dicerent
             ,
          
           verè
           Christiannos
           ,
           
             intelligebant
             secundùm
             formam
             internam
             Christiani
             ,
             quae
             per
             severa
             est
             ,
             Christianismus
             verus
             .
             Nam
             qui
             solâ
             professione
             sunt
             Christiani
             ;
             ii
             verè
             quidem
             de
             Ecclesia
             sunt
             secundùm
             rationem
             externam
             illius
             :
             non
             autem
             secundum
             internam
             illam
             in
             quâ
             est
             Christianismi
             veritas
             .
             Christianum
             autem
             nomen
             Professionis
             esse
             nullus
             homo
             negat
             :
             sed
             nomen
             esse
             negamus
             professionis
             solùm
             ,
             nisi
          
           aequivocè
           :
           
             Nam
             &
          
           Clemens
           Alex.
           definit
           strom
           .
           7.
           
             nomen
             sensus
             ,
             sidei
             ,
             &
             cultus
             &
             prof●ssionis
             est
             .
          
        
         
           Cap.
           11.3
           .
           Art.
           2.
           
           Vera
           Ecclesia
           non
           esset
           illa
           quae
           dicebatur
           Ecclesia
           ,
           sed
           pii
           quidam
           pauci
           .
           ]
           Haec
           Lutherus
           
             rectè
             de
             Ecclesia
             justa
             secundùm
             partes
             essentiales
             ipsius
             considerata
             ,
             id
             est
             ,
             formam
             internam
             externámque
             ipsius
             simul
             formaliter
             &
             materialiter
             in
             membris
             ipsius
             .
             Nam
             Papa
             &
             qui
             sunt
             ipsius
             ,
             in
             Ecclesia
             sunt
             materialiter
             ,
             
             ut
             Ecclesiae
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             non
             Ecclesia
             sunt
             ;
             qui
             autem
             in
             Ecclesi●
             sunt
             materialiter
             atque
             formaliter
             ,
             ii
             vera
             Ecclesia
             s●nt
             ,
             essensi
             dísque
             .
             Ecclesia
             autem
             vera
             quidem
             est
             quae
             utrosque
             quidem
             complectitu●
             ,
             ut
             rete
             pices
             bonus
             &
             malos
             :
             sed
             quae
             membra
             sunt
             illius
             ,
             non
             omnia
             vera
             sunt
             illius
             formaliter
             :
             sed
             quaedam
             vera
             materialiter
             ,
             formaliter
          
           aequivoca
           .
           
             Hoc
             itaque
             respectu
             Ecclesia
             in
             membris
             suis
             considerata
             ,
             dicitur
             ex
             parte
             vera
             ,
             &
             ex
             parte
             non
             vera
             :
             quemadmodum
             meta
             aut
             strues
             messis
             dicitur
             triticum
             ,
             quae
             considerata
             in
             suis
             partibus
             verum
             habet
             triticum
             &
             paleam
             ,
             quae
             non
             est
             verum
             triticum
             ,
             sed
             palea
             tritici
             &
             ipsum
             cont●gens
             .
             Vtrumque
             simul
             Ecclesia
             :
             sed
             illi
             materialiter
             atque
             formaliter
             ,
             id
             est
             ,
             essentialiter
             ;
             isti
             materialiter
             solum
             ,
             id
             est
             ,
          
           aequivocè
           .
           
             Verum
             autem
             ,
             figurato
             ,
             &
          
           aequivocè
           
             dicto
             etiam
             opponitur
          
           .
           ]
        
         
           6.
           
           Ibid.
           [
           Distinguunt
           duas
           E●clesias
           .
           ]
           
             Falsum
             .
             Non
             duas
             Ecclesias
             numero
             statuunt
             ,
             sed
             unam
             numero
             Ecclesiam
             duplicem
             esse
             modo
             &
             ratione
             dicunt
             pro
             conditione
             membrorum
             ipsius
             ,
             cum
             alia
             sint
             vera
             formaliter
             ,
             eoque
             essentialia
             Ecclesiae
             membra
             :
             alia
             materialiter
             solū
             ,
             ac
             proinde
          
           aequivocè
           
             dicta
             .
             Atque
             hoc
             respectu
             postea
             membrorum
             contemplatione
             veram
             Ecclesiam
             vocant
             ,
             numerum
             eorum
             qui
             membra
             sunt
             Ecclesiae
             verè
             &
             essentialiter
             ;
             falsam
             verò
             eorum
             ,
             qui
             membra
             sunt
             Ecclesiae
             materialiter
             solum
             atque
          
           aequivoce
           .
           
             Hoc
             autem
             quisquis
             verum
             esse
             negat
             ,
             solem
             meridie
             lucere
             negat
             ,
             &
             bis
             duo
             esse
             quatuor
             .
          
           (
           if
           I
           had
           spoken
           so
           confidently
           —
           )
           So
           pag.
           1113.20
           .
           Art.
           31.
           
           [
           Non
           essent
           membra
           Corporis
           viva
           .
           ]
           
             Id
             autem
             est
             ,
             non
             esse
             membra
             Ecclesiae
             secundùm
             partem
             rationémque
             formalem
             ,
             sed
             secundū
             materialem
             ac
             cōmunem
             ipsius
             ,
             ut
             ante
             .
          
        
         
           22.
           
           Art.
           15.
           
           [
           In
           nullo
           horum
           locorum
           distingui
           duas
           Ecclesias
           .
           ]
           
             Quasi
             verò
             cum
             ipsâ
             veritate
             ,
             cum
             arte
             ,
             cum
             ratione
             pugnet
             quisquis
             distinguit
          
           aequovocationes
           .
        
         
           So
           pag.
           1112.12
           .
           Art.
           17.
           
           [
           
             Ex
             priore
             multi
             membra
             &
             sancti
             dicuntur
          
           aequivocè
           ,
           
             quia
             membra
             sunt
             tantum
             materialiter
             :
             ex
             posteriore
             autem
             sancti
             propriè
             appellantur
             atque
             formaliter
             .
          
           ]
        
         
           I
           hope
           here
           's
           enough
           to
           signifie
           Junius
           his
           mind
           .
        
         
           4.
           
           Zanchius
           in
           Tract
           .
           de
           Eccles.
           Vol.
           3.
           cap.
           2.
           p.
           56.
           
           
           [
           3.
           
           
             Si
             Ecclesia
             latius
             accipiatur
             pro
             Ecclesiâ
             Militante
             ,
             quatenus
             etiam
             reprobi
             multi
             &
             hypocritae
             ibi
             connumerantur
             licet
             non
             sint
             verè
             de
             Ecclesia
             ,
             nec
             Ecclesia
             ,
             nec
             partes
             Ecclesi●
             —
             quae
             licet
             mixtos
             habeat
             reprobos
             &
             hypocritas
             multos
             ,
             existentes
             quidem
             in
             Ecclesia
             ,
             
             cum
             tamen
             (
             ut
             d
             xi
             )
             sint
             neque
             Ecclesia
             ,
             neque
             partes
             Ecclesiae
             ,
          
           &c.
           —
           Et
           pag.
           58.
           
           [
           
             Hypocritae
             vero
             et
             si
             sint
             in
             Ecclesia
             ,
             non
             tamen
             sunt
             partes
             Ecclesiae
             ,
             neque
             verè
             ad
             Eccl●siam
             pertinent
             .
             Ecclesia
             enim
             est
             Sponsa
             Christi
             ,
             corpus
             Christi
             unde
          
           Augustinus
           
             dicere
             solet
             roprobos
          
           in
           
             Ecclesia
             multos
             esse
             ,
             non
             tamen
          
           de
           
             Ecclesia
             —
             Sunt
             in
             Ecclesia
             sicut
             palcae
             in
             frumento
             ,
             quae
             ita
             sunt
             in
             frumento
             ,
             ut
             non
             sint
             tamen
             frumentum
             ,
             nec
             partes
             frumenti
             ,
             sicut
             comparavit
             Christus
             Ecclesiam
          
           Mat.
           23.
           
           
             Sunt
             sicut
             zizania
             inter
             frumentum
             ab
             hoste
             superseminata
             .
             Zizaria
             autem
             non
             sunt
             frumentum
             ,
             nec
             partes
             frumenti
             .
             Videntur
             quidem
             reprobi
             hypocritae
             qui
             sunt
          
           in
           
             Ecclesia
             ,
             ad
             tempus
             esse
             etiam
          
           de
           
             Ecclesia
             ;
             quamdiu
             scilicet
             ab
             ea
             non
             deficiunt
             ,
             &
             cum
             aliis
             Evangelium
             profitentur
             ,
          
           &c.
           —
           
             cum
             ventilantur
             ventilabro
             irae
             Diuinae
             ,
             vel
             deficiunt
             —
             patefaciunt
             se
             nunquam
             fuisse
             membra
             Ecclesiae
             ,
             cum
             proprium
             membrorum
             Ecclesiae
             sit
             ,
             semper
             in
             Ecclesia
             permanere
             —
             Reprobi
             saepe
             videntur
             insiti
             ,
             &
             tamen
             non
             sunt
             :
             vi
             lentur
             esse
             membra
             Ecclesiae
             ,
             &
             nihil
             minus
             sunt
             .
             Ratio
             ,
             quoniam
             soli
             electi
             ,
             &
             vera
             Christi
             membra
             ,
             sunt
             Ecclesia
             Christi
             .
          
        
         
           Read
           him
           to
           the
           same
           purpose
           ,
           pag.
           73.77
           .
        
         
           Et
           in
           de
           Relig.
           Christian.
           Fid.
           cap
           ,
           23.
           
           Thes.
           6.
           p.
           345.
           
           [
           
             Reprobos
             hypocritas
             ,
             licèt
             sint
             in
             Ecclesia
             ,
          
           de
           
             Ecclesia
             tamen
             non
             esse
             .
             —
             Membra
             sunt
             Satanae
             ,
             non
             Christi
             .
          
           Read
           the
           rest
           there
           :
           So
           again
           ,
           pag.
           535
           ,
           536.
           
        
         
           5.
           
           Polanus
           
             Syntagm
             .
             Theol.
             l.
          
           7.
           cap
           1.2
           ,
           3
           ,
           5.
           
           ha●h
           a
           long
           Dispute
           against
           Bellarmine
           ,
           to
           prove
           that
           none
           but
           the
           Elect
           and
           truly
           sanctified
           are
           members
           of
           the
           Catholick
           or
           Universal
           Church
           :
           I
           shall
           refer
           you
           to
           the
           Book
           ,
           to
           save
           the
           labour
           of
           transcribing
           And
           pag
           522.
           col
           .
           1.
           
           He
           reckoneth
           this
           among
           Bellarmine's
           Errors
           as
           the
           sixth
           :
           [
           
             Quod
             impios
             quidem
             n●gat
             esse
          
           viva
           
             corporis
             Christi
             membra
             ,
             at
             intera
             statuit
             esse
             mortua
             membra
             corporis
             Christi
             .
             At
          
           1.
           
             embiguitate
             ludau●
             :
             Nam
             membra
             corporis
             Christi
             vel
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sunt
             vel
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Deinde
             si
             de
             membris
             Christi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sermo
             sit
             ,
             falsa
             est
             distributio
             quaedam
             membra
             Christi-esse
             viva
             ,
             quaedam
             mortua
             ,
             Vt
             enim
             in
             vivo
             corpore
             naturali
          
           —
           &c.
           ]
           So
           pag
           521.
           col
           .
           1.
           he
           saith
           ,
           that
           only
           the
           justified
           are
           called
           the
           sons
           of
           God
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           others
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           col
           .
           2.
           he
           saith
           the
           like
           of
           their
           Saintship
           .
           [
           
             Et
             hic
             tertius
             est
             istius
             ratiocinationis
             error
             .
             Sancti
             enim
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             dicuntur
             :
             Propriè
             quidem
             soli
             santificati
             spiritu
             adoptionis
             :
             Impropriè
             vero
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ii
             qui
             sanctam
             fidem
             Christi
             ore
             profitentur
             ,
             licet
             non
             sint
             spi●itu
             s●ncto
             s●nct●ficati
             .
          
        
         
           6.
           
           Ravenellus
           Bibliothec.
           pag.
           510.511
           .
           saith
           ,
           
           [
           
             Vox
             Ecclesiae
             ambiguè
             sumitur
          
           :
           Propriè
           &
           strictè
           
             pro
             coetu
             illorum
             hominum
             quos
             Deus
             ante
             jacta
             mundi
             fundamenta
             elegit
             ,
             &
             in
             tempore
             efficaciter
             voc●t
             ,
          
           &c.
           vel
           Impropriè
           ,
           &c.
           
        
         
           And
           having
           cited
           many
           Texts
           to
           prove
           that
           
             Electi
             &
             Fideles
             sunt
             Membra
             &
             corpus
             Christi
             ,
          
           he
           addeth
           [
           
             Quod
             nota
             contra
             Pontificios
             ,
             qui
             docent
             ipsos
             reprobos
             &
             sceleratos
             ad
             Ecclesi●m
             propriè
             dictam
             etiam
             pertinere
             .
          
        
         
           7.
           
           
             Peter
             Martyr
          
           in
           1
           Cor.
           1.2
           .
           p.
           5.
           
           defineth
           the
           Church
           thus
           ;
           [
           
             Esse
             dicemus
             ,
             coetum
             credentium
             ac
             renatorum
             quos
             Deus
             in
             Christo
             colligit
             per
             Verbum
             &
             Spiritum
             sanctum
             ,
          
           &c.
           —
           
             Nam
             illi
             (
             sancti
             )
             solùm
          
           verè
           &
           coram
           Deo
           
             sunt
             de
             Ecclesia
             .
             Quae
             alioquin
             habet
             admixtos
             permultos
             alienos
             a
             Chr●st●
             :
             &
             hi
          
           specie
           
             tantum
             ,
             no●
          
           reipsa
           
             pertinent
             ad
             Ecclesiam
             .
             Et
          
           Paulus
           
             postquam
             dixisset
             ,
             hoc
             loco
             [
             Ecclesi●e
             Dei
             ,
             per
             oppositionem
             adjunxit
             [
             sanctificatis
             per
             Christum
             Jesum
             ,
             vocatis
             sanctis
             ]
             ut
             intelligamus
             impios
             ad
             Ecclesiam
             revera
             non
             pertinere
             ,
             licet
             in
             ea
             perpetuo
             versentur
             .
             —
             Scio
             commentum
             circumferri
             ,
             quod
             impii
             membra
             Christi
             sunt
             ,
             verum
             mortua
             ;
             quae
             tamen
             vivificari
             possiat
             .
             At
             hoc
             ita
             est
             verum
             ,
             at
             si
             mortuum
             hominem
             dixeris
             hominem
             esse
             —
             sed
             in
             praesentiâ
             id
             tantummodo
             contendimus
             ,
             tales
             homines
          
           reipsa
           
             &
             quo
             ad
             Deum
             ,
             non
             esse
             partes
             Ecclesiae
             .
          
        
         
           So
           on
           
             Rom.
             &
             Loc.
             Commun
          
           .
           he
           hath
           much
           of
           the
           like
           .
           Indeed
           
             Loc.
             Com.
             Clas
          
           4.
           c.
           1.
           p.
           741.
           he
           hath
           the
           very
           same
           words
           over
           again
           at
           large
           ,
           which
           I
           have
           cited
           from
           him
           on
           1
           Cor.
           1.2
           .
        
         
           8.
           
           Musculus
           Loc.
           Com.
           de
           Eccles.
           p.
           (
           mihi
           )
           655.
           
           
           
             Porro
             cum
             Scripturâ
             docet
             esse
             Ecclesiam
             Corpus
             Christi
             ,
             an
             non
             satis
             manifestè
             significat
             ,
             Ecclesiam
             Christi
             non
             esse
             eorum
             qui
             inter
             membra
             Christi
             recenseri
             non
             p●ssunt
             ?
             Sum
             quidem
             in
             externae
             professionis
             societate
             quamplurimi
             mali
             ;
             atque
             hactenus
             in
             Ecclesia
             :
             verùm
          
           de
           
             Ecclesia
             non
             sunt
             ,
             quia
          
           verae
           
             Ecclesiae
             membra
             non
             sunt
             :
             Aliud
             est
             esse
             in
             externa
             Christianorum
             societate
             ;
             &
             aliud
             pertinère
             ad
             internam
             ,
             quae
             spiritus
             est
             &
             fidei
             ,
             quâ
             Caput
             &
             Corpus
             &
             membra
             cum
             membris
             spiritualiter
             &
             veraciter
             communicant
             .
             Aliud
             (
             inquam
             )
             est
             esse
             in
             Ecclesia
             ,
             &
             aliud
             esse
             de
             Ecclesia
             .
          
           ]
           And
           he
           citeth
           
           that
           of
           Austine
           (
           as
           many
           other
           Protestants
           do
           )
           l.
           2.
           
             contra
             .
             Crescon
             .
             c.
          
           21.
           
           [
           
             At
             per
             hoc
             etiam
             nesciente
             Ecclesia
             ,
             propter
             malam
             pollutámquae
             conscientiam
             damnati
             a
             Christo
             ,
             jam
             in
             Corpore
             Christi
             non
             sunt
             ,
             quod
             est
             Ecclesia
             :
             quoniam
             non
             potest
             Christus
             membra
             damnata
             habere
             .
          
           ]
           See
           him
           on
           Mat.
           3.
           p.
           33.
           
        
         
           2.
           
           Rutherford
           
             's
             Pe●ceable
             Plea
          
           ,
           
           pag.
           93.
           c.
           9.
           
           [
           4.
           
           Dist.
           If
           a
           true
           Church
           and
           a
           visible
           Church
           ,
           as
           visible
           ,
           may
           not
           for
           a
           time
           be
           opposed
           by
           way
           of
           contradiction
           ,
           
             &c.
             ]
             Pag.
          
           96.
           
           [
           Separatists
           Arguments
           must
           be
           weak
           ,
           for
           they
           all
           conclude
           that
           which
           we
           deny
           not
           ,
           and
           no
           other
           thing
           ,
           to
           wit
           ,
           that
           Heretick
           ,
           Adu●terers
           ,
           Sorcerers
           ,
           Blasphemers
           ,
           be
           no
           parts
           of
           Christs
           visible
           Church
           ,
           as
           it
           is
           a
           Church
           :
           Yea
           ,
           we
           may
           say
           that
           as
           the
           tree-leg
           ,
           and
           the
           eie
           of
           glass
           ,
           and
           the
           teeth
           of
           silver
           by
           Art
           put
           in
           the
           body
           ,
           are
           no
           members
           of
           the
           living
           body
           ,
           so
           neither
           ,
           are
           these
           members
           of
           the
           true
           Church
           ,
           and
           so
           much
           do
           all
           our
           Divines
           ,
           as
           
             Calvin
             ,
             Beza
             ,
             Junius
             ,
             Whitaker
             ,
             Tilen
             ,
             Piscator
             ,
             Pareus
             ,
             Vrsine
             ,
             Trelcatius
             ,
             Sibrandus
             ,
             Amesius
          
           prove
           against
           Papists
           .
        
         
           Pag.
           107.
           
           A
           Church
           ,
           and
           a
           visible
           Church
           ,
           may
           be
           opposed
           by
           way
           of
           contradiction
           ,
           as
           a
           number
           of
           Believers
           ,
           and
           a
           number
           of
           non-Believers
           .
           For
           a
           Church
           essentially
           is
           a
           number
           of
           ●elievers
           ,
           and
           Christs
           mystical
           Body
           ,
           else
           it
           is
           not
           a
           Church
           &c.
           
        
         
           Pag.
           114.
           
           The
           Church
           visible
           as
           a
           Church
           ,
           is
           indeed
           Christs
           Body
           ,
           a
           royal
           Priest-hood
           ,
           a
           chosen
           Generation
           ;
           but
           as
           visible
           ,
           it
           is
           sufficient
           that
           it
           be
           a
           Royal
           Priest-hood
           only
           by
           Profession
           ,
           &c.
           
           Our
           Adversaries
           give
           us
           no
           right
           description
           of
           the
           true
           natural
           and
           lively
           members
           of
           the
           true
           visible
           Church
           :
           he
           that
           would
           give
           such
           a
           definition
           of
           a
           man
           ,
           as
           agreeth
           both
           to
           a
           living
           man
           ,
           and
           to
           a
           pictured
           or
           painted
           man
           ,
           were
           but
           a
           painted
           Logician
           .
           —
        
         
           Pag.
           173.
           —
           Although
           the
           Parents
           indeed
           ,
           as
           concerning
           any
           real
           union
           of
           faith
           ,
           be
           plain
           strangers
           to
           the
           Covenant
           ,
           and
           members
           of
           the
           Church
           only
           ,
           as
           an
           arm
           of
           wood
           is
           a
           member
           of
           the
           body
           .
           —
           See
           him
           also
           in
           his
           
             Due
             Right
             of
             Presby●eries
          
           ,
           chap.
           9.
           sect
           .
           9.
           pag.
           256.257.259
           .
        
         
           10.
           
           Maccovius
           Colledg
           .
           Theolog.
           Part.
           4.
           
           Disp.
           13.
           
           Thes.
           3
           ,
           4.
           &c.
           
           [
           
             Haec
             Ecclesia
             jam
             dicitur
             visibilis
             ,
             jam
             invisibilis
             :
             Quae
             distinctio
             non
             eo
             spectat
             ,
             ut
             statuantur
             duae
             Ecclesiae
             ,
          
           &c.
           —
           
             sed
             
             est
             haec
             distinctio
             nominis
             ,
             ut
             loquuntur
             in
             Scholis
             —
             7.
             
             Et
             hinc
             jam
             liquere
             potest
             quomodo
             Ecclesia
             visibilis
             sit
             &
             invisibilis
             :
             visibilis
             nempe
             confusè
             ,
             dum
             in
             socictate
             illâ
             ,
             quam
             definivimus
             ,
             credimus
             esse
             electos
             aliquos
             ,
             etiamsi
             qui
             illi
             sint
             non
             novimus
             scientia
             perfecta
             ,
             sed
             conjecturali
             duntaxat
             .
          
           21.
           
           
             Notae
             ergo
             Ecclesi●e
             ad
             hoc
             nobis
             ser
             viunt
             ,
             non
             ut
             sciamus
             distinctè
             qui
             pertineant
             ad
             Eccle
             siam
             ,
             sed
             ut
             sciamus
             quibuscum
             nobis
             colenda
             sit
             communio
             ,
             seu
             publica
             ,
             seu
             privata
             ;
             nempe
             cum
             illi
             ,
             quibus
             illa
             insunt
             ,
             unde
             judicio
             charitatis
             colligi
             possit
             ,
             eos
             veram
             esse
             Ecclesiam
             ,
             vel
             pertinere
             ad
             veram
             Ecclesiam
             .
          
        
         
           11.
           
           Cocceïus
           de
           S.
           Scriptur
           .
           Potent
           .
           p.
           575.
           
           
           [
           
             Quod
             attinet
             coetū
             sive
             multitudinem
             vocatorum
             ,
             saltem
             Verbisono
             ,
             &
             Christi
             fidem
             profitentium
             ,
             eam
             vocamus
             Ecclesiam
             ,
             partim
             propter
             fideles
             ,
             qui
             in
             eò
             sunt
             ,
             partim
             propter
             spem
             .
             Charitas
             en●m
             omnia
             sperat
             .
             Eo
             modo
             sanctos
             etiam
             promiscuè
             appellamus
             qui
             se
             Christianos
             nominant
             ,
             &
             in
             quibus
             non
             deprehenditur
             a
             nobis
             hypocrisis
             ,
          
           &c.
           —
           
             Imoratione
             fidelium
             tota
             multitudo
             appellatur
             Ecclesiae
             .
          
        
         
           Et
           pag.
           555.
           
           [
           In
           Majore
           
             Ecclesiâ
             Vniversalis
             visibilis
             significat
             ,
             (
             si
             vera
             est
          
           Propositio
           )
           
             omnes
             p●ofitentes
             Nomen
             Christi
             ,
             &
             in
             coetus
             ubique
             locorum
             collectos
             :
             inter
             quos
             sine
             dubio
             sunt
             fideles
             :
             Propter
             quos
             illa
             multitudo
             vocatur
             ,
             Ellclesia
             Dei.
             
          
        
         
           Pag.
           649.
           
           [
           
             Ecclesiae
             statum
             in
             his
             comp●ehendi
             certum
             est
             sed
             bonos
             &
             malos
             simul
             Ecclesiam
             a
             Christo
             dici
             ,
             atque
             adeo
             Ecclesiam
             ex
             malis
             constare
             ,
             quomodo
             fratres
             pergunt
             loqui
          
           num
           .
           52.
           
             nentiquam
             admittimus
             .
             Licet
             admittamus
             multitudinem
             illam
             profi●entium
             ,
             in
             quâ
             &
             Ziz●nia
             ,
             vel
          
           Zinecdochicè
           ,
           
             vel
             prop●er
             spem
             fidelium
             ,
             vel
             etiam
             propter
             gloriationem
             om●ium
             ,
             di●i
             Ecclesiam
             ;
             &
             Zizania
          
           esse
           in
           Ecclesia
           ,
           
             quia
             bonis
             mali
             perm●xti
             sunt
             :
             ut
             &
             Antichristus
             sessurus
             erat
             in
             Templo
             Dei
             ,
             hoc
             est
             Ecclesia
             ,
             nempe
             inter
             fideles
             ,
             &
             in
             congregationem
             Justorum
             ,
             ipse
             infidelis
             &
             injustus
             omnibus
             myriadibus
             suis
             stipatus
             ,
          
           &c.
           
           Vid.
           ultr
           .
        
         
           12.
           
           Luther
           .
           Tom.
           4.
           p.
           333
           ,
           342.
           ut
           in
           Loc
           Commun
           .
           Class
           .
           5.
           cap.
           4.
           pag.
           12.
           
           
           [
           
             Hypocritae
             volunt
             Ecclesia
             esse
             ,
             &
             non
             sunt
             ,
             quia
             non
             cognoscunt
             Ecclesiae
             thesaurum
             ,
             scilicet
             Christum
             ;
             Pii
             verò
             cognoscunt
             ,
             &
             taemen
             non
             videntur
             esse
             Ecclesia
             ,
             sed
             manent
             absconditi
             coram
             mundo
             :
             Ita
             stat
             illud
             argumentum
             a
             principio
             mundi
          
           ;
           Ecclesia
           non
           est
           Ecclesia
           :
           Et
           ,
           Non
           Ecclesia
           est
           Ecclesia
           .
           
             Ergo
             nihil
             nos
             moveat
             ,
             si
             impii
             jactent
             se
             esse
             Ecclesiam
             ,
             &
             non
             possunt
             intelligere
          
           
           —
           See
           him
           also
           
             de
             Conciliis
          
           towards
           the
           end
           ,
           
             de
             Ecclesia
          
           .
        
         
           13.
           
           Sutlive
           ,
           
           contr
           .
           Bellarm.
           de
           vera
           Eccles.
           p.
           6.7
           .
           c.
           2.
           
           [
           
             Non
             aliter
             coalescunt
             &
             augentur
             membra
             Ecclesiae
             nisi
             per
             Char●tatem
             ,
             nec
             aliter
             vivunt
             quam
             per
             Spiritum
             sanctum
             ;
             nec
             aliquis
             meritò
             in
             Ecclesiae
             catalogo
             recensetur
             qui
             non
             studet
             sanctitati
             :
             Est
             enim
             Ecclesia
             non
             sceleratorū
             &
             improborum
             ,
             sed
             sanctorum
             communio
             ,
          
           &c.
           —
           
             In
             hâc
             tamen
             sanctorum
             societate
             ,
             non
             negamus
             multos
             versari
             &
             hypocritas
             &
             sceleratos
             ,
             qui
             nihil
             habent
             hominis
             Christiani
             praeter
             nomen
             .
             —
             Non
             tamen
             propterea
             censemus
             deserendam
             esse
             fratrum
             societatem
             quia
             inter
             eos
             sunt
             nonnulli
             homines
             scelerati
             &
             impii
             ,
             qui
             non
             sunt
             verè
             Ecclesiae
             membra
             .
          
           ]
           Next
           he
           reprehendeth
           Bellarmine
           for
           not
           admitting
           the
           various
           acceptions
           of
           the
           word
           Ecclesia
           :
           And
           reciting
           his
           definition
           ,
           he
           addeth
           ,
           [
           
             Cujus
             d●finitionis
             tot
             sunt
             peccata
             quot
             vocabula
             .
             Nam
             primò
             ,
             ut
             quis
             sit
             membrum
             Ecclesiae
             ,
             non
             tantum
             requiritur
             fidei
             professio
             ,
             sed
             etiam
             ipsa
             fides
             .
             Non
             est
             enim
             Ecclesia
             societas
             profitentium
             fidem
             ,
             sed
             credentiū
             ,
             nisi
             velit
             ille
             fideles
             mentiri
             ,
             quando
             dicunt
             ,
          
           Credo
           in
           Deum
           ;
           
             &
             sine
             fide
             nemo
             ad
             Deum
             accedit
             ,
             nemo
             fit
             mēbrum
             Corporis
             Christi
             .
          
           —
           His
           fift
           Chapter
           is
           to
           prove
           that
           no
           Reprobates
           belong
           to
           the
           Catholike
           Church
           ,
           and
           he
           concludeth
           fol.
           17.
           col
           .
           2.
           
           [
           
             Sic
             neque
             reprobi
             ,
             quantumvis
             videantur
             Christiani
             ,
             vera
             erunt
             Ecclesiae
             membra
             .
          
           —
           His
           sixth
           Chap.
           is
           to
           prove
           against
           Bel.
           that
           wicked
           &
           unconscionable
           livers
           are
           not
           true
           members
           of
           the
           Catholike
           Church
           and
           communion
           of
           Saints
           ,
           Fol.
           19.
           he
           saith
           ,
           [
           Aristoteles
           
             negat
             mortuum
             membrum
             ,
             esse
             membrum
             .
             Quae
             autem
          
           aequivocè
           
             dicuntur
             membra
             ,
             non
             magis
             sunt
             membra
             ,
             quam
             homo
             pictus
             est
             homo
             rationalis
          
           —
           And
           because
           he
           so
           effectually
           pleadeth
           this
           Cause
           ,
           I
           will
           recite
           the
           substance
           of
           his
           Arguments
           .
           Argum.
           1.
           
           
             Qui
             spiritum
             Christi
             non
             habet
             ,
             hic
             non
             est
             ejus
             :
             At
             qui
             sceleratò
             vivunt
             ,
             non
             habent
             spiritum
             Christi
             :
             meritò
             ergo
             tales
             existimamus
             non
             esse
             vera
             membra
             Christi
             .
          
           2.
           
           
             Omnes
             pii
             ab
             hominibus
             impuris
             &
             sceleratis
             animo
             &
             moribu●
             recedere
             debent
             .
             —
             At
             a
             fratribus
             &
             membris
             veris
             Ecclesiae
             discessionem
             facere
             nefas
             est
          
           —
           ergo
           .
           —
           3.
           
           
             Omnes
             Christiani
             sunt
             velut
             unus
             panis
             &
             unum
             Corpus
             :
             At
             panis
             non
             fit
             nisi
             ex
             uno
             frumento
             ,
             non
             ex
             paleis
             ,
             &
             Corpus
             non
             consistit
             ex
             membris
             dissentientibus
             inter
             se.
             —
          
           4.
           
           
             Totum
             Corpus
             Christi
             incrementum
             ex
             eo
             capit
             per
             Charitatem
             .
             At
             homines
             impuri
             &
             selerati
             non
             habent
             charitatem
             ,
          
           &c.
           
           —
           5
           
             Non
             modo
             Ecclesia
             Dei
             ,
             sed
             omnia
             ejus
             membra
             sunt
             Templum
             Dei
             ,
             &
             in
             eis
             habitat
             Spiritus
             sanctus
             .
             At
             ubi
             regnat
             peccatum
             ,
             ibi
             non
             est
             Templum
             Dei
             ,
          
           &c.
           —
           6.
           
           
             Christus
             est
             Caput
             Ecclesiae
             ,
             &
             ipse
             est
             servator
             Corporis
             sui
             :
             &
             tradidit
             se
             pro
             ea
             ut
             illam
             sanctificaret
             ,
          
           &c.
           —
           
             At
             Christus
             non
             est
             hominum
             impurorum
             aut
             sceleratorum
             caput
             .
             Totum
             enim
             Corpus
             ex
             Christo
             Capite
             per
             nexus
             &
             conjunctiones
             subministratum
             &
             constructum
             crescit
             in
             augmentum
             Dei
             ,
             non
             servat
             homines
             in
             peccatis
             stupidos
             ,
          
           &c.
           7.
           
           
             Quiverè
             in
             Ecclesiam
             tanquam
             membra
             in
             Corpus
             inferuntur
             ,
             coelestis
             Vocationis
             fiunt
             participes
             ,
          
           Hebr.
           3.
           justificantur
           ,
           Rom.
           8.
           
             &
             spiritum
             Dei
             habent
             .
             At
             homines
             isti
             ,
          
           &c.
           —
           8.
           
           
             Ecclesia
             dicitur
             puteus
             aquarum
             viventium
             .
             At
             homines
             flagitiosi
             &
             magni
             peccatores
             in
             peccatis
             mortui
             sunt
             .
             —
             Non
             sunt
             ergo
             ex
             Ecclesia
             :
             quod
          
           August
           .
           ex
           loco
           colligit
           lib.
           5.
           de
           Bapt.
           contr
           .
           Donatist
           cap.
           27.
           —
           9.
           
           
             In
             filios
             Ecclesiae
             illa
             quadrant
             quae
             dicit
             Apostolus
             ,
          
           Rom.
           6.
           
           
             Liberati
             à
             peccato
             ,
             servi
             autem
             facti
             Deo
             ,
             fructum
             habetis
             vestrum
             in
             sanctificationem
             ,
             finem
             vero
             vitam
             aeternam
             .
             At
             hominibus
             improbis
             ,
          
           &c.
           10.
           
           
             Cives
             Ecclesiae
             in
             Scripturis
             vocantur
             sancti
             ,
          
           2
           Cor.
           1.2
           .
           —
           
             Quare
             nisi
             homines
             impuri
             &
             flagitio
             si
             possint
             vere
             dici
             sancti
             ,
             non
             possunt
             homines
             ejusmodi
             propter
             externam
             suam
             professionem
             vera
             Ecclesiae
             membra
             censeri
             .
          
           —
           11.
           
           
             Ecclesia
             Christi
             tota
             est
             pulchra
          
           ,
           2
           Cor.
           11.
           
             virgo
             casta
             .
             At
          
           ,
           &c.
           —
           12.
           
           
             In
             Symbolo
             dicitur
             Ecclesia
             sancta
             ,
             &
             sanctorum
             communio
             .
             At
             si
             homines
             scelerati
             &
             impuri
             vera
             essext
             Ecclesiae
             membra
             ,
             tum
             sanctitatis
             denominationem
             amitteret
             ,
             &
             esset
             non
             sanctorum
             communio
             ,
             sed
             sceleratorum
             colluvies
             ,
             quod
             planè
             impium
             est
             vel
             dicere
             vel
             cogitare
             .
          
           (
           See
           his
           Replies
           to
           Bellarmine's
           Answers
           ,
           )
           —
           13.
           
           
             Ecclesia
             supra
             petram
             a
             dificata
             est
             ,
             &
             porte
             inferorum
             aduersus
             eam
             non
             sunt
             praevaliturae
             .
             At
             contra
             peccatores
             portae
             inferorum
             praevalent
             .
          
           —
           14.
           
           
             Ecclesia
             dicitur
             plenitudo
             sen
             complementum
             Corpor●
             Christi
             .
             At
          
           —
           15.
           
           
             Ecclesia
             est
             columna
             &
             firmamentum
             veritatis
             .
             At
             improbi
             non
             pertinent
             ad
             hanc
             columnam
             ,
          
           &c.
           —
           16.
           
           
             Disertè
             Scripturae
             excludunt
             ex
             sancta
             civitate
             homines
             impuros
             &
             sceleratos
          
           (
           Here
           some
           Texts
           are
           cited
           .
           —
           17.
           
           
             Qui
             ex
             patre
             Diabolo
             sunt
             ,
             non
             habent
             Deum
             patrem
             ,
          
           1
           Joan
           2.
           
           
             At
             homicidae
             &
             scelerati
             .
             —
             At
             si
             ex
             Deo
             non
             sunt
             ,
             non
             possunt
             inter
             Ecclesia
             membra
             numerari
          
           —
           18.
           
           
             Ab
             Autoritate
             
             patrum
          
           :
           where
           he
           citeth
           
             Cyprian
             ,
             Origen
             ,
             Hierom
             ,
             Ambrose
             ,
             Ruffinus
             ,
             Gregory
             ,
             Epiphanius
             ,
             Augustine
             ,
             Chrysostom
             ,
             Theophilact
             ,
             Bernard
             ,
          
           &c.
           —
           19.
           
           Arg.
           
             A
             consensu
             &
             testimonio
             totius
             Ecclesiae
             Catholicae
             ducitur
             .
             Recitantes
             enim
             Symbolum
             Apostolorum
             ,
             omnes
             Christiani
             profitentur
             se
             credere
             sanctam
             Ecclesiam
             Catholicam
             ,
             Sanctorum
             Communionem
             .
          
           —
           20.
           
           Arg.
           
             Ab
             Adversariorum
             confessione
          
           (
           of
           which
           more
           anon
           .
           )
        
         
           And
           six
           Reasons
           he
           addeth
           fol.
           24.
           col
           .
           2.
           
           And
           fol.
           25.
           he
           refuteth
           Bellarmines
           Arguments
           for
           the
           contrary
           ,
           (
           the
           same
           that
           others
           since
           make
           use
           of
           )
           from
           Scripture
           and
           Reason
           .
           Where
           Bellarmine
           saith
           ,
           They
           cannot
           be
           cast
           out
           of
           the
           Church
           by
           Excommunication
           ,
           if
           they
           be
           not
           in
           it
           ;
           he
           answereth
           ,
           [
           
             Si
             Fide
             &
             Charitate
             &
             Spiritu
             sancto
             careant
             ,
             tum
             licet
             vel
             Praelatorum
             sedes
             occupent
             ,
             vel
             in
             Ecclesiae
             catalogo
             censeantur
             ,
             non
             tamen
             sunt
             vera
             membra
             Ecclesiae
             .
             Nec
             ad
             rem
             facit
             quod
             Christus
             malis
             Praelatis
             obaudiendum
             docet
             :
             Hoc
             en●m
             sit
             ,
             quia
             tales
             adhuc
             videntur
             esse
             in
             Ecclesiae
          
           —
           Of
           a
           Councils
           testimony
           produced
           by
           Bellarmine
           he
           saith
           ,
           [
           
             Licet
             Concilium
             quoddam
             Et
             iscoporum
             in
             colloq
             .
             cum
             Donatistis
             fateatur
             malos
             esse
             nonnunquam
             in
             Ecclesia
             velut
             paleas
             in
             area
             ,
             —
             non
             tamen
             asserit
             hujusmodi
             malos
             esse
             vera
             membra
             Ecclesiae
             ,
             sed
             ostendit
             quid
             vulgus
             existimat
             .
          
        
         
           I
           know
           the
           answer
           to
           all
           this
           must
           be
           ,
           that
           Dr.
           Sutlive
           speaks
           all
           this
           only
           of
           the
           Catholick
           mystical
           Church
           ,
           and
           not
           of
           the
           Visible
           Church
           .
           To
           which
           I
           Reply
           ,
           1.
           
           He
           and
           other
           Protestants
           profess
           ,
           that
           they
           hold
           not
           that
           there
           is
           two
           Churches
           ,
           one
           Visible
           and
           the
           other
           Invisible
           ;
           but
           one
           Church
           ,
           only
           .
           2.
           
           And
           that
           this
           one
           is
           called
           Invisible
           from
           its
           essence
           ,
           and
           Visible
           from
           an
           adjunct
           ,
           which
           is
           so
           .
           3.
           
           And
           therefore
           that
           where
           there
           is
           Profession
           without
           true
           faith
           ,
           and
           so
           men
           that
           have
           only
           that
           which
           denominateth
           it
           Visible
           ,
           without
           that
           which
           denominateth
           it
           Invisible
           ,
           these
           are
           only
           equivocally
           and
           not
           truly
           members
           .
        
         
           Hear
           further
           what
           Sutlive
           saith
           of
           this
           ,
           fol.
           25.
           
           [
           
             Hinc
             ergo
             cadit
             calumnia
             illa
             Adversarii
             ,
             quasi
             nos
             faceremus
             duas
             Ecclesias
             .
             Vnā
             enim
             nos
             facimus
             Ecclesiam
             Catholicam
             ,
             quae
             tantum
             bonos
             continet
             ,
             licet
             mali
             in
             ea
             conseantur
             ,
             quia
             non
             omnes
             certo
             norunt
             esse
             malos
             .
             At
          
           Bellarminus
           
             revera
             duas
             facit
             Ecclesias
             ,
             unam
             ex
             bonis
             tantum
             ,
             —
             alteram
             ex
             malis
             &
             bonis
             ,
             &
             aliquando
             ex
             malis
             tantum
             .
             
             Nam
             ad
             Ecclesiae
             formam
             constituendam
             nullam
             putat
             requiri
             intornam
             virtutem
             .
          
           —
        
         
           And
           fol.
           26.
           answering
           to
           Bellarmines
           Arguments
           from
           the
           Fathers
           ,
           he
           saith
           of
           
             Nazienzen
             ,
             [
             Nullus
             dixerit
             eum
             existimâsse
             hujusmodi
             homines
             vera
             esse
             membra
             Ecclesiae
             .
             Loquitur
             enim
             de
             Ecclesiae
             militantis
             parte
          
           ;
           (
           that
           is
           of
           the
           particular
           Church
           of
           
             Constantinople
             )
             ídque
             secundùm
             vulgi
             sententiam
             ,
             &
             non
             secundùm
             veritatem
             ;
             &
             ubi
             proprie
             loquitur
          
           Moabitas
           &
           Ammonitas
           
             licet
             in
             mysteria
             nostra
             irrumperent
             ,
             distinguit
             à
             veris
             Christianis
          
           ]
        
         
           Cap.
           7.
           
           He
           proves
           that
           Infidels
           and
           Hereticks
           (
           though
           occult
           )
           are
           not
           
             vera
             Ecclesiae
             membra
          
           .
           And
           fol.
           27.
           col
           .
           2.
           he
           saith
           ,
           [
           
             Vt
             agamus
             de
             forma
             Ecclesiae
             ,
             ubi
             potius
             essentialis
             ejus
             forma
             posita
             est
             ,
             quàm
             in
             fide
             Christi
             interna
             ?
             Forma
             enim
             illa
             substantialis
             est
             ,
             &
             non
             accidentalis
             ;
             Ecclesiaeque
             dat
             esse
             ,
             &
             vere
             demonstrat
             quis
             ad
             Ecclesiam
             pertineat
             .
             At
             confessio
             fidei
             externa
             non
             magis
             demonstrat
             Ecclesiam
             ,
             ejusque
             partes
             ,
             quam
             tabula
             picta
             hominis
             naturam
             .
          
           —
        
         
           
             Licet
             ad
             Ecclesiam
             admittantur
             qui
             profitentur
             fidem
             ,
             ut
             dicit
          
           Bellarm.
           
             non
             tamen
             sequitur
             eos
             fieri
             vera
             Ecclesiae
             membra
             ,
             nisi
             habeant
             etiam
             fidem
             quam
             profitentur
             .
             Neque
             enim
             civis
             est
             qui
             pro
             cive
             se
             gerit
             ,
             licet
             aliqui
             ita
             putent
             ,
             sed
             qui
             revera
             Jus
             habet
             civitatis
             .
          
        
         
           Fol.
           28.
           
           
             Praeterea
             nos
             ostendimus
             ,
             excludi
             omnes
             ex
             Ecclesia
             Catholica
             ,
             tanquam
             membra
             non
             vera
             ,
             sed
             ficte
             adnascentia
             ,
             qui
             non
             habent
             charitatem
             ;
             &
             hoc
             Catholicorum
             omnium
             testimonio
             confirmavimus
             ;
             adeo
             ut
             jam
             constet
          
           Bellarminum
           
             esse
             Monachum
             ,
             à
             Christi
             Ecclesia
             extraneum
             ,
             &
             non
             Catholicum
             :
          
           (
           I
           desire
           the
           contrary-minded
           of
           our
           Brethren
           to
           mark
           what
           a
           heavy
           censure
           I
           must
           fall
           under
           ,
           if
           I
           should
           turn
           to
           their
           opinion
           .
           )
        
         
           Fol.
           29.
           
           
             Nulli
             ferè
             haeretici
             non
             se
             Christianos
             esse
             pro●●●ntur
             :
             eos
             tamen
          
           Chrysostomus
           
             ex
             Ecclesia
             excludit
             .
             Nam
             non
             nomen
             ,
             sed
             veritatem
             ,
             facere
             Christianum
             .
          
           ]
        
         
           Many
           Arguments
           he
           here
           useth
           ,
           of
           which
           I
           will
           recite
           only
           the
           last
           ,
           fol.
           30.
           col
           .
           2.
           
           [
           
             Si
             Fides
             non
             minùs
             requiritur
             quam
             Baptismus
             ut
             quis
             fiat
             membrum
             Ecclesiae
             ;
             cur
             magis
             sit
             membrum
             Ecclesiae
             qui
             profitetur
             se
             fidem
             tenere
             &
             non
             tenet
             ,
             quam
             qui
             profitetur
             se
             baptismum
             habere
             &
             non
             habet
             ?
          
           ]
        
         
           They
           that
           will
           read
           the
           rest
           may
           see
           much
           more
           to
           the
           same
           
           sense
           :
           but
           I
           find
           I
           have
           staid
           long
           enough
           on
           one
           Witness
           .
        
         
           14.
           
           Amesius
           Medul
           .
           Theol.
           lib.
           1.
           cap.
           32.11
           .
           
           [
           
             Illi
             autem
             qui
             professione
             tantum
             sunt
             sideles
             ,
             dum
             remanent
             in
             illa
             societate
             ,
             sunt
             membra
             illius
             Ecclesiae
             ,
             sicut
             etiam
             Ecc●esiae
             Catholicae
             ,
             quoad
             statum
             externum
             tantum
             ,
             non
             quoad
             statum
             internum
             aut
             essentialem
             ,
          
           1
           Joan.
           2.
           ver
           .
           19.
           ]
        
         
           
             Et
             in
          
           Bellarm.
           
             Enervat
             Tom.
          
           2.
           lib.
           2.
           c.
           1.3
           .
           confuting
           Bellarmines
           calumny
           ,
           that
           feigneth
           us
           to
           make
           two
           Churches
           ,
           a
           Visible
           and
           an
           Invisible
           ,
           he
           saith
           we
           only
           affirm
           ,
           
             Vnam
             quoad
             essentiam
             internam
             ,
             &
             alteram
             quoad
             modum
             existendi
             externum
          
           :
           and
           urgeth
           Augustine
           saying
           ,
           [
           
             Bonos
             sic
             esse
             in
             domo
             Dei
             ,
             quae
             est
             Ecclesia
             ,
             ut
             ipsi
             sint
             domus
             constructa
             ex
             vivis
             lapidibus
             :
             malos
             sic
             esse
             in
             domo
             ,
             ut
             ipsi
             tamen
             non
             sint
             domus
             .
          
           ]
        
         
           §
           .
           7.
           
           Where
           Bellarmine
           saith
           ,
           Reprobates
           belong
           to
           the
           Church
           ;
           he
           answereth
           ,
           [
           
             Hoc
             non
             potest
             negari
             si
             intelligatur
             secundum
             extrinsecam
             rationem
             Ecclesiae
             militantis
             ,
             prout
             capilli
             ,
             ungues
             ,
             aut
             mali
             humores
             pertinent
             ad
             corpus
             humanum
             :
             quam
             explicationem
             dedit
             nobis
          
           Bellarm.
           cap.
           2.
           
             aut
             quemadmodum
             Civitas
             Romana
             multos
             non
             Cives
             dicitur
             complecti
             .
          
           ]
        
         
           §
           .
           8.
           
           Bellarm.
           
             Magni
             &
             manifesti
             peccatores
             sunt
             in
             Ecclesia
             .
          
           Resp.
           
             At
             hoc
             etiam
             conceditur
             à
             nobis
             eodem
             sensu
             quo
             antecedens
             illud
             effatum
          
           —
           i.
           e.
           
             ita
             ut
             istius
             modi
             peccatores
             non
             sint
             membra
             vera
             ,
             nec
             simpliciter
             corporis
             Ecclesiae
             ,
             sed
             tantum
             secundùm
             quid
             &
             Aequivoce
             .
          
        
         
           15.
           
           Wendeline
           
             in
             Christ.
             Theol.
             lib.
          
           1.
           cap.
           28.
           
           is
           large
           upon
           it
           ;
           He
           makes
           spiritual
           Union
           with
           Christ
           to
           be
           the
           Internal
           and
           Essential
           form
           of
           the
           Church
           ;
           and
           visible
           Externals
           to
           be
           but
           an
           Accidental
           external
           form
           .
           In
           all
           his
           definitions
           he
           makes
           only
           the
           Elect-believers
           and
           Justified
           to
           be
           the
           true
           members
           ,
           and
           that
           both
           of
           the
           Universal
           Church
           and
           of
           Particular
           Churches
           .
           He
           hath
           nine
           Arguments
           against
           the
           Papists
           to
           prove
           Hypocrites
           no
           true
           members
           of
           the
           Church
           ,
           concluding
           that
           then
           Hereticks
           and
           notorious
           ungodly
           persons
           are
           much
           less
           members
           .
           He
           answereth
           the
           Papists
           Arguments
           at
           large
           ,
           (
           the
           same
           that
           are
           now
           taken
           up
           against
           us
           )
           drawn
           from
           the
           Parables
           of
           the
           Tares
           ,
           the
           Net
           ,
           the
           ten
           Virgins
           ,
           &c.
           and
           from
           the
           coruptions
           of
           the
           Jewish
           and
           other
           Churches
           :
           and
           concludeth
           pag.
           736.
           
           
           [
           
             Hypocritas
             quod
             attinet
             ,
             ex
             judicio
             Charitatis
             habentur
             quidem
             pro
             veris
             Ecclesiae
             membris
             ;
             sed
             non
             sunt
             .
             Aliud
             est
             esse
             quoad
             externam
             Professionem
             ,
             &
             aliorum
             Opinionem
             ;
             aliud
             vere
             esse
             .
          
           And
           shewing
           how
           the
           true
           Church
           is
           visible
           ,
           he
           doth
           it
           thus
           ,
           pag.
           737.
           
           
             Deinde
             ex
             judicio
             Charitatis
             pro
             veris
             Ecclesiae
             membris
             habentur
             omnia
             coetus
             particularis
             membra
             ,
             sive
             hypocritae
             ,
             sive
             verè
             fideles
             sint
             ,
             in
             quibus
             externae
             nostrae
             notae
             deprehenduntur
             .
             Hoc
             igitur
             respectu
             quoque
             vera
             Ecclesia
             ,
             vera
             inquam
             ,
             sive
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sive
             secundum
             Charitatis
             judicium
             ,
             est
             Visibilis
             .
          
        
         
           Yea
           ,
           having
           mentioned
           those
           Notes
           wherein
           the
           external
           accidental
           form
           consisteth
           ,
           he
           addeth
           ,
           [
           
             Harum
             respectu
             Ecclesia
             appellatur
             visibilis
             ,
             cujus
             membra
             sunt
             verè
             fideles
             &
             hypocritae
             ;
             illi
             tamen
             ipsa
             rei
             veritate
             ,
             hi
             ex
             judicio
             Charitatis
             &
             hominum
             opinione
             .
          
           ]
           I
           desire
           the
           Reader
           that
           needs
           it
           to
           peruse
           the
           Chapter
           throughout
           ,
           because
           the
           book
           is
           common
           ,
           and
           it
           throughly
           handleth
           this
           point
           against
           the
           Papists
           .
        
         
           16.
           
           Keckerman
           
             System
             .
             Theolog.
             l.
          
           3.
           c.
           6.
           
           shews
           the
           equivocal
           use
           of
           the
           word
           Ecclesia
           ,
           and
           makes
           the
           consideration
           of
           that
           the
           ready
           way
           to
           decide
           the
           Controversie
           between
           us
           and
           the
           Papists
           .
           
             Ecclesia
             latè
             accepta
          
           he
           makes
           to
           be
           that
           which
           containeth
           all
           Professors
           ,
           viz
           that
           profess
           Christ
           to
           be
           their
           King
           ,
           Priest
           ,
           and
           Prophet
           :
           of
           which
           he
           layeth
           down
           these
           Canons
           ;
           [
           1.
           
           
             Ecclesia
             est
             quiddam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quod
             una
             essentiali
             &
             generali
             definitione
             comprehendi
             nequit
             .
          
           ]
           And
           addeth
           ,
           [
           
             De
             Ecclesia
             variae
             intercedunt
             Controversiae
             Ecclesiis
             Pontificiis
             &
             Reformatis
             ,
             inter
             qua●
             prima
             est
             haec
             ,
             Vtrùm
             videlicet
             etiam
             Reprobi
             ad
             Ecclesiam
             pertineant
             ?
             Affirmant
             omnes
             Pontificii
             ,
             &
             statuunt
             etiam
             Reprobos
             ac
             Damnandos
             homines
             Ecclesiae
             membra
             esse
             ,
             ídque
             hoc
             confilio
             ,
             &c.
             —
             id
             interim
             concedunt
             ,
             Reprobos
             esse
             putrida
             Ecclesiae
             membra
             :
             At
             verò
             considerare
             debebant
             ,
             membrum
             putridum
             non
             esse
             amplius
             animae
             instrumentum
             in
             corpore
             ,
             &
             idcirco
             nec
             Membrum
             ,
             nisi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dictum
             ;
             sicut
          
           Aristoteles
           
             de
             Manu
             dicit
             ,
             Manum
             resectam
             ,
             aut
             it
             a
             mutilam
             ut
             resecanda
             sit
             ,
             non
             esse
             Manum
             ,
             nisi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sicut
             Serra
             qua
             secare
             non
             possumus
             ,
             aut
             Culter
             ligneus
             ,
             non
             est
             Serra
             vel
             Culter
             ,
             nisi
             homonym●s
             :
             Tota
             ergo
             Questio
             facillime
             expeditur
             distinctione
             Ecclesiae
             ,
             quae
             vel
             late
             accipitur
             ,
             &
             quidem
             cum
             homonymia
             quadam
             ,
             vel
             stricte
             &
             proprie
             sine
             homonymia
             .
             Priori
             modo
             Reprobi
             profitentes
             Christum
             ,
             sunt
             
             membra
             Ecclesi●
             ;
             posteriori
             nentiquam
             .
             Ducatur
             Argumentum
             à
             similitudine
             Reipub.
             &
             Regni
             alicujus
             ,
             ubi
             quidem
             Civis
             late
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dicitur
             etiam
             flagitiosissimus
             quisque
             ,
             &
             qui
             preditario
             est
             in
             patriam
             animo
             ,
             inque
             eâ
             seditiones
             movet
             —
             sed
             proprié
             ac
             sine
             homonymia
             ,
             &c.
          
           —
        
         
           17.
           
           Gomarrus
           in
           Loc.
           Commun
           .
           Eptom
           .
           per
           Sibolium
           collect
           .
           Loc.
           50.
           pag.
           57.
           
           
           [
           
             Materia
             (
             ex
             qua
             Ecclesiae
             est
             )
             sunt
             omnes
             &
             soli
             Electi
             ,
          
           Rom.
           8
           29
           ,
           30
           ,
           33.
           1
           
           Pet.
           25
           ,
           9
           —
           ]
           Pag.
           510.
           
           Speaking
           of
           the
           Militant
           Church
           ,
           as
           joined
           in
           external
           communion
           ,
           he
           saith
           .
           [
           
             Et
             Reprobi
             velut
             hoedi
             cum
             ovibus
             permixti
             ,
          
           Math.
           25.32
           .
           
             propriè
             sunt
          
           in
           Ecclesiâ
           ,
           
             sed
             non
          
           ex
           ecclesiâ
           ,
           1
           Joan.
           2.19
           .
           
             nisi
             secundùm
             quid
             ,
             &
             Metaphorice
             ,
             ob
             similitudinem
             professionis
             Fidei
             &
             Obedientiae
             ;
             qui
             hircinum
             ingenium
             ovinâ
             hâc
             pelle
             contegunt
             ,
             &
             oves
             Christi
             fallaci
             specie
             simulant
             .
          
           —
        
         
           18.
           
           Dr.
           Humfrey
           
             in
             Jesuitismo
             Part.
          
           2.
           
           Rat.
           3.
           
           having
           in
           the
           Index
           said
           [
           
             Ecclesiae
             vox
             aequivoca
          
           ,
           ]
           doth
           pag.
           210.
           and
           forward
           ,
           labor
           to
           manifest
           it
           .
           And
           pag.
           279
           [
           
             Quamvis
             enim
             Ecclesiae
             nomen
             sit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             aquivocum
             ,
             tamen
             si
             de
          
           verâ
           
             Ecclesia
             proprie
             loquendum
             est
             ,
             illo
             egregio
             nomine
             soli
             digni
             sunt
             fideles
             .
             Donius
             est
             cujus
             Lapides
             vivi
             :
             Vinea
             &
             Pomarium
             Domini
             est
             ,
             cujus
             arbores
             fructuosae
             &
             fructum
             ferunt
             ,
             qui
             non
             peribit
             sed
             perdurabit
             .
             Nam
             homo
             pictus
             non
             est
             homo
             sed
             statua
             ,
             ita
             nec
             Ecclesia
             nisi
             quae
             Fide
             fundatur
             ,
             Charitate
             rigatur
             ,
             Spe
             sustentatur
             ,
             Spiritu
             animatur
             ac
             sanctificatur
             .
          
        
         
           19.
           
           Sharpius
           
             in
             Curs
             .
             Theolog.
             de
             Corp.
             Eccles.
             milit
             .
          
           is
           large
           against
           the
           Papists
           ,
           
           and
           neer
           twenty
           times
           mentions
           an
           homonymie
           in
           the
           word
           ,
           Ecclesia
           ,
           and
           calls
           the
           members
           of
           the
           Visible
           Church
           only
           ,
           sons
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           Godly
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           oft
           distinguisheth
           betwixt
           being
           in
           the
           Church
           as
           the
           Reprobates
           are
           ,
           and
           being
           of
           the
           Church
           as
           Believers
           Justified
           are
           .
           And
           that
           you
           may
           know
           what
           he
           takes
           the
           Church
           as
           Visible
           to
           be
           ,
           note
           what
           he
           saith
           pag.
           1763.
           
             ad
             Obj.
          
           12.
           
           Obj.
           
             Quod
             est
             in
             parte
             est
             in
             toto
             :
             at
             Reprobi
             sunt
             in
             parte
             Ecclesiae
             Catholicae
             ,
          
           viz.
           
             Visibili
             :
             ergò
          
           .
           —
           Resp.
           
             Non
             concludit
             quod
             est
             in
             Questione
             ,
             quia
             Questio
             est
             ,
             An
             sunt
          
           ex
           
             Ecclesia
             ,
             seu
             membra
             Ecclesiae
             ;
             non
             An
          
           in
           
             Ecclesia
             Visibili
             ?
             Deinde
             ,
             sunt
          
           in
           
             parte
             ,
             non
          
           ex
           
             parte
             ,
             que
             est
             pars
             
             Ecclesia
             Catholicae
             .
             Nam
             Visibilis
             Ecclesia
             tota
             qua
             talis
             ,
             non
             est
             pars
             Ecclesi●
             Catholica
             .
          
           —
           Pag.
           1766.
           
           
             Confundit
             esse
          
           in
           
             Ecclesia
             ,
             &
             esse
          
           de
           Ecclesia
           .
           —
           Vid.
           caetera
           .
        
         
           20.
           
           
             Rob.
             Bodius
          
           Com.
           in
           Ephes.
           cap.
           1.
           vers
           .
           ult
           .
           pag.
           186.
           
           
           [
           
             Quinimo
             ne
             Membra
             quidem
             omnino
             nisi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             aequivoce
             dici
             possunt
             ,
             ut
             docet
             Philosophus
             ipse
             naturae
             lumen
             ductumque
             secutus
             ,
          
           lib.
           2.
           de
           anim
           .
           
             oculum
             visu
             destitutum
          
           .
           h.
           e.
           
             coecum
             non
             amplius
             oculum
             esse
             inquiens
             ,
             nisi
             aequivoce
             ,
             &c.
          
           —
           Pag.
           187.
           
           Bellarminus
           
             spinam
             quae
             ipsum
             hac
             ex
             parte
             pungebat
             quasi
             digito
             nobis
             indicat
             .
             (
             Nempe
             ,
             si
             mali
             sunt
             aequivoce
             tantum
             ,
             &
             non
             vere
             Membra
             Ecclesiae
             ,
             sequetur
             (
             inquit
             )
             inde
             malum
             Pontificem
             non
             esse
             Caput
             Ecclesiae
             ,
             &
             malum
             Pastorem
             equivoce
             tantum
             esse
             Pastorem
             :
             quod
             (
             inquit
             )
             inter
             Errores
          
           Joan.
           Hussi
           .
           
             damnatum
             fuisse
          
           ,
           Sess.
           15.
           
           Concil
           .
           Constant.
           —
           Pag.
           188.
           
           
             Quare
             hoc
             saltem
             ex
          
           Bellarmini
           
             distinctione
             consecuti
             sumus
             ,
             males
             Plebeios
             ,
             qui
             tantum
             ut
             Membra
             ,
             non
             autem
             instrumenta
             ,
             considerari
             possunt
             in
             Ecclesia
             esse
             mortua
             ,
             ac
             proinde
             non
          
           vera
           Membra
           .
        
         
           21.
           
           
             I.
             H.
             Alstedius
          
           in
           Encyclopaed
           .
           lib.
           25.
           
           Theol.
           sect
           .
           3.
           
           Loc.
           24.
           pag.
           382.
           
           
           
             Cum
             Ecclesia
             militans
             dicitur
             esse
             &
             Invisibilis
             &
             Visibilis
             ,
             neque
             est
             distributio
             generis
             in
             suas
             species
             ,
             neque
             integri
             in
             sua
             membra
             ;
             sed
             distinctio
             adjunctorum
             ejusdem
             subjecti
          
           (
           therefore
           there
           must
           be
           the
           same
           subject
           of
           Visible
           Profession
           ,
           as
           of
           Invisible
           Faith.
           )
           
             Non
             itaque
             hic
             est
             sensus
             ,
             quasi
             Ecclesia
             una
             sit
             Invisibilis
             ,
             altera
             Visibilis
             :
             aut
             quasi
             una
             pars
             Ecclesiae
             sit
             Invisibili
             alia
             Visibilis
             :
             sed
             Invisibilitas
             est
             affectio
             ,
             seu
             modus
             Ecclesiae
             respectu
          
           for●ae
           essentialis
           ,
           
             &
             internae
             ;
             Visibilitas
             est
             affectio
             seu
             modus
             Ecclesi●
             ,
             quantum
             ad
             formam
             Accidentalem
             ,
             &
             ex●ernam
             ,
             Nam
             forma
             essentialis
             est
             Invisibilis
             ,
             quia
             est
             Relatio
             &
             quidem
             spirtualis
             —
             Forma
             accidentalis
             est
             visibilis
             .
          
           —
        
         
           22.
           
             D.
             Georg.
             Sohnius
          
           (
           one
           of
           the
           most
           learned
           accurate
           Divines
           the
           Reformed
           Churches
           have
           possessed
           )
           Tom.
           1.
           
           
             Method
             .
             Theol.
          
           pag.
           195.
           
           
           
             Itaque
             illi
             in
             quibus
             nihil
             agit
             Christus
             ,
             non
             sunt
             membra
             Christi
             &
             Ecclesiae
             :
             vel
             certe
             sunt
             (
             ut
             quidam
             loquuntur
             )
             mortua
             membra
             .
             Nam
             vulgo
             sic
             dividunt
          
           membra
           
             Ecclesiae
             ;
             ut
             alia
          
           viva
           ,
           alia
           mortua
           
             esse
             dicant
          
           .
           Pag.
           196.
           
           
             Ecclesia
             visibilis
             est
             Coetus
             hominum
             ad
             tractandas
             res
             divinas
             convenientium
             ,
             in
             quo
             Coetu
             etiam
             sunt
             
             mali
             &
             hypocritae
             multi
             ,
             sed
             tamen
             de
             doctrina
             con●entientes
             :
             qui
             quamvis
          
           in
           
             Ecclesia
             versantes
             ,
             tamen
             non
             sunt
          
           de
           
             Ecclesia
             ;
             id
             est
             ,
             non
             sunt
             Ecclesiae
             vera
             &
             viva
             membra
             .
             Visibilis
             dicitur
             Ecclesia
             propter
             ordinem
             Ecclesiasticum
             ,
             &
             formam
             exteriorem
             ac
             visibilem
             :
             que
             quidem
             fecit
             ut
             Ecclesia
             s●t
             &
             dicatur
             visibilis
             .
             Etsi
             autaem
             hic
             fidelibus
             admixti
             sunt
             hypocritae
             ,
             tamen
          
           non
           nisi
           propter
           fideles
           dicitur
           Ecclesia
           .
        
         
           Et
           in
           Thes.
           Marpurg
           .
           pag.
           118.
           
           §
           .
           13.
           
           
             Quibus
             multi
             admixti
             sunt
             hypocritae
             ,
             qui
             quamvis
          
           in
           
             Ecclesia
             versantur
             ,
             tamen
             non
             sunt
          
           de
           
             Ecclesia
             ,
             id
             est
             ,
             non
             sunt
             ejus
             vera
             vivaque
             membra
             .
          
        
         
           23.
           
           
             Ph.
             Melact
             .
             in
          
           Apol.
           August
           .
           Confess
           .
           
             Impress
             .
             Witteberg
          
           .
           1542.
           f.
           65.
           
           
           
             Concedimus
             quod
             hypocritae
             &
             mali
             in
             haec
             vita
             sint
             admixti
             Ecclesiae
             ,
             &
             sint
             membra
             Ecclesiae
             secundum
             externam
             societatem
             signorum
             ,
             &c.
             —
             At
             Ecclesia
             non
             est
             tantum
             societas
             externarum
             rerum
             ac
             rituum
             ,
             sicut
             aliae
             politiae
             ,
             sed
             principaliter
             est
             societas
             Fidei
             &
             Spiritus
             sancti
             in
             cordibus
             ,
             &c.
          
           —
           Fol.
           66.
           
           
             Et
             in
             Decretis
             inquit
             Glossa
             ,
             Ecclesiam
             large
             dictam
             complecti
             bonos
             &
             malos
             .
             Item
             malos
             ,
             Nomine
             tantum
             in
             Ecclesia
             esse
             ,
             non
             Re
             :
             bonos
             vero
             Re
             &
             Nomine
             .
             Et
             in
             hanc
             sententiam
             multa
             leguntur
             apud
             Patres
             .
          
           Hieronymus
           
             ait
             ,
             [
             Qui
             pecator
             est
             aliqua
             sorde
             maculatus
             ,
             de
             Ecclesia
             Christi
             non
             potest
             appellari
             ,
             nec
             Christo
             subjectum
             dici
             .
             ]
             Quanquam
             igitur
             hypocritae
             &
             mali
             sint
             socii
             hujus
             verae
             Ecclesiae
             secundum
             externos
             ritus
             ,
             tamen
             cum
             definitur
             Ecclesia
             ,
             necesse
             est
             eam
             definiri
             ,
             quae
             est
             vivum
             Corpus
             Christi
             :
             Item
             quae
             est
             Nomine
             &
             Re
             Ecclesia
             .
             Et
             multae
             sunt
             Causae
             :
             Necesse
             est
             enim
             intelligi
             quae
             res
             principaliter
             efficiat
             nos
             membra
             ,
             &
             viva
             membra
             Ecclesiae
          
           ]
           Leg.
           &
           fol.
           67.
           &
           quae
           habet
           Sohnius
           in
           Thes.
           Theolog.
           ex
           Corpore
           doctr
           .
           Melanct.
           c.
           17.
           p.
           52.
           
        
         
           24.
           
           Learned
           Sadeel
           in
           
             Respons●ad
             Turriani
             Sophism
          
           .
           is
           so
           large
           in
           proving
           the
           Internal
           form
           of
           the
           Church
           only
           to
           be
           Essential
           ,
           
           that
           instead
           of
           citing
           his
           words
           ,
           I
           must
           refer
           the
           Reader
           to
           the
           perusal
           of
           the
           Book
           ,
           contenting
           my self
           now
           to
           recite
           these
           few
           about
           the
           Membership
           of
           Reprobates
           .
        
         
           Pag.
           315.
           (
           
             mihi
             )
             Sic
             igitur
             habeto
             :
             quia
             particulares
             habent
             Ecclesiae
             Electos
             ,
             hinc
             fieri
             ut
             elogia
             totius
             Electorum
             Ecclesiae
             de
             singulis
             particularibus
             Ecclesiis
             dicantur
             :
             nō
             quia
             sunt
             vifibiles
             (
             ut
             tu
             existimas
             )
             sed
             quia
             visibiles
             Ecclesiae
             Electos
             habēt
             propter
             ,
             quos
             etiā
          
           Ecclesiae
           
             dicūtur
             .
             Sic
             dicūtur
          
           Hebr.
           
             illi
             ad
             quos
             scripsit
             Apostolus
             ,
             accessisse
             
             ad
          
           Hierusalem
           
             coelestem
             ,
             &
             myriadas
             angelorum
             ,
             conventum
             &
             concionem
             sive
             Ecclesiam
             primogenitorum
             qui
             conscripti
             sunt
             in
             coelis
             ,
             hoc
             est
             ,
             ad
             Ecclesiam
             Electorum
             .
             ]
             Sic
             dicuntur
             Ephesii
          
           Concives
           sanctorum
           ,
           &
           Domestic
           Dei.
           
             Sic
             Corinthii
          
           ,
           sanctificati
           .
           
             Sic
             Philippenses
             ,
             Colossenses
             Thessalonicenses
             ,
             dicuntur
          
           sancti
           .
           
             Deinque
             sic
             illi
             ad
             quos
             scribebat
          
           Petrus
           ,
           dicuntur
           Electi
           .
           
             Quae
             omnia
             visibilibus
             Ecclesiis
             tribuuntur
             ,
             &
             nihilominus
             sunt
             Electorum
             propria
             :
             ut
             enim
             de
             Vite
             dici
             potst
             eam
             proferre
             vinum
             ad
             vitam
             hominis
             tuendam
             accommodatum
             ,
             neque
             id
             tamen
             ad
             aridos
             &
             mortuos
             palmites
             ,
             sed
             ad
             solos
             frugiferos
             erit
             referendum
             :
             Ità
             quod
             hìc
             dicitur
             de
             Ecclesia
             ,
             &
             multa
             alia
             consimili
             ità
             dicuntur
             de
             Ecclesiis
             visibilibus
             ,
             ut
             ad
             solos
             Electos
             ,
             non
             autem
             ad
             Reprobos
             &
             Hypoeritas
             pertineant
             .
             Rectè
             enim
          
           Hieronymus
           ,
           
             Nihil
             interest
             (
             inquit
             )
             de
             Corpore
             quid
             dicatur
             an
             de
             Membris
             ,
             cùm
             &
             Corpus
             dividatur
             in
             Membra
             ,
             &
             Membra
             sint
             Corporis
             .
             [
             Quamobrem
             duo
             tibi
             fuerunt
             consideranda
             ,
          
           Turriane
           ,
           
             quae
             te
             ab
             hoc
             inepto
             concludendi
             genere
             revocarent
             .
             Vnum
             ,
             hypocritas
             &
             reprobos
             propriè
             non
             esse
             partes
             conficientes
             ,
             sed
             ,
             ut
             ita
             dicam
             ,
             deficientes
             ,
             vel
             vel
             potius
             esse
             partes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             quand
             Ecclesiae
             Visibles
             dicuntur
             constare
             ex
             electis
             &
             Reprobis
             .
             ]
             Sic
          
           pag.
           314
           [
           
             Visibilis
             Ecclesia
             constat
             etiam
             &
             imprimis
             ex
             electis
             ,
             tanquam
             dignissimis
             ,
             &
             propter
             quos
             (
             ut
             ante
             diximus
             Ecclesia
             vocatur
             .
          
        
         
           25.
           
           
             Sam.
             Maresius
          
           Colleg.
           Theolog.
           Loc.
           15.
           pag.
           386
           ,
           388.
           
           
           [
           
             Quum
             vox
             Ecclesiae
             sit
             ità
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             non
             potest
             certa
             definitione
             ejus
             quidditas
             exprimi
             ,
             nisi
             caetera
             significata
             tanquam
             analogata
             ad
             primarium
             aliquod
             caput
             revocentur
             .
             Hoc
             vero
             statuimus
             esse
             Ecclesiam
             Electorum
             &c.
             —
             Distinctio
             frequens
             Ecclesiae
             in
             universalem
             &
             particularem
             non
             est
             generis
             in
             species
             ,
             aut
             totius
             in
             partes
             ,
             sed
             vocis
             ambiguae
             in
             sua
             significata
             .
          
        
         
           
             Ratione
             Professionis
             &
             Vocationis
             Christianae
             ,
             quum
             in
             aliis
             sit
             duntaxat
             externa
             ,
             in
             aliis
             vero
             interna
             quoque
             &
             seria
             ,
             Ecclesia
             membra
             sunt
             duum
             generum
             :
             Qu●
             dam
             enim
          
           Univoce
           ,
           
             quaedam
             vero
             non
             nisi
          
           Aequivoce
           
             talia
             dici
             debent
             .
             Aequivoce
             tantum
             &
             solum
             secundum
             dici
             ,
             Ecclesiae
             membra
             sunt
             Hypocritae
             ,
             occulti
             Infideles
             ,
             &
             Reprobi
          
           ;
           E
           nobis
           egressi
           sunt
           ,
           sed
           non
           erant
           ex
           nobis
           :
           
             Illi
             sunt
             in
             Ecclesia
             ,
             ut
             mali
             humores
             aut
             lumbrici
             in
             nostro
             corpore
          
           :
           Univoce
           
             vero
             ,
             proprie
             &
             secundum
             esse
             ,
             soli
             Electi
             &
             vere
             Credentes
             .
          
           Vos
           non
           creditis
           :
           non
           enim
           estis
           ex
           ovibus
           meis
           ,
           &c.
           
        
         
         
           Idem
           in
           Exeg
           .
           Confess
           .
           Belgic
           .
           §
           .
           15.
           
           Art.
           27.
           p.
           386
           ,
           387.
           
           [
           
             Inde
             autem
             nonnulla
             magni
             momenti
             Consectaria
             nascuntur
          
           ;
           1.
           
           
             Reverae
             dari
             Ecclesiam
             praedestinatorum
             sive
             electorum
             :
             imo
             hanc
             proprie
             &
          
           univoce
           
             esse
             solam
             Christi
             Ecclesiam
             ,
             &c.
          
           2.
           
           
             Solos
             electos
             post
             efficacem
             suam
             vocationem
             constituere
             in
             terris
             univece
             &
             proprie
             illam
             Christi
             Ecclesiam
             quam
             credimus
             ;
             alios
             vero
             non
             nisi
             aequivoce
             ,
             secundum
             dici
             &
             putative
             ad
             illam
             pertinere
             .
             Quae
             in
             contrarium
             disputantur
             a
          
           Bellarmino
           ,
           
             plane
             futilia
             &
             ficulnea
             sunt
          
           .
        
         
           26.
           
           Altingius
           Loc.
           Com.
           Part.
           1.
           
           Loc.
           11.
           pag.
           180
           ,
           181.
           
           
           Item
           Part.
           2.
           
           Loc.
           11.
           pag.
           580.581
           ,
           582.
           
           [
           
             Cum
             solis
             Pontificiis
             certamen
             superest
          
           —
           1.
           
           
             An
             ●raeter
             electos
             vocatos
             etiam
             Reprobi
             ,
             Infideles
             ,
             sive
             occulti
             sive
             manifesti
             peccatores
             ,
          
           verae
           
             Christi
             Ecclesiae
             membra
             sint
             ?
             Pontificii
             affirmant
             :
             Nos
             negamus
             .
          
        
         
           
             Rationes
             nostrae
             .
             Ex
             natura
             subjecti
          
           1.
           
           
             Qui
             nec
             Spiritum
             sanctum
             nec
             sidem
             habent
             ,
             verae
             Christi
             Ecclesiae
             membra
             non
             sunt
             .
             Reprobi
             ,
             infideles
             nec
             Spiritum
             ,
             sanctum
             habent
             ,
             nec
             fidem
             ,
             &c.
          
           —
           2.
           
           
             Qui
             non
             sunt
          
           ex
           sive
           de
           
             Ecclesia
             ,
             non
             sunt
             vera
             ejus
             membra
             :
             Reprobi
             ,
             infideles
             non
             sunt
          
           ex
           sive
           de
           
             vera
             Ecclesia
             :
             ergo
          
           —
           3.
           
           
             Qui
             sunt
             membra
             Diaboli
             ,
             non
             sunt
             membra
             verae
             Ecclesi●
             ,
             &c.
             
          
        
         
           
             Ex
             natura
             Praedicati
          
           .
           1.
           
           
             Omnia
             membra
             verae
             Ecclesiae
             vocantur
             secundum
             propositum
             Dei
             ,
             &c.
          
           —
           2.
           
           
             Omnia
             membra
             verae
             Ecclesiae
             sunt
             membra
             Christi
             ,
             &c.
          
           —
           3.
           
           
             Omnia
             membra
             verae
             Ecclesiae
             sunt
             Oves
             Christi
             ,
             agnoscunt
             ,
             audiunt
             ,
             sequuntur
             ipsum
             ,
             &c.
          
           —
           ]
           See
           the
           proofs
           ,
           and
           the
           confutation
           of
           the
           Papists
           reasons
           ,
           drawn
           from
           the
           Parables
           of
           the
           Field
           ,
           the
           Net
           ,
           the
           Wedding
           Feast
           ,
           from
           Baptism
           ,
           from
           the
           Example
           of
           the
           Apostolical
           Churches
           ,
           the
           uncertainty
           of
           Members
           ,
           &c.
           
        
         
           Idem
           in
           Explicat
           .
           Cateches
           .
           Palat.
           Part.
           2.
           pag.
           255.
           
           [
           
             Item
             proprie
             &
          
           Univoce
           
             competit
             veris
             &
             sinceris
             ejus
             membris
             ,
             quae
             sunt
             vere
             sideles
             :
             Improprie
             &
          
           Aequivoce
           
             membris
             simulatis
             ,
             qualia
             sunt
             omnes
             hypocritae
             ;
             qui
             ut
             paleae
             inter
             triticum
             ,
             zizania
             inter
             bonum
             semen
             ,
             pisces
             putridi
             inter
             bonos
             ,
             versantur
             in
             Ecclesia
             ,
             &
             propter
             ,
             externae
             confessionis
             gloriationem
             ejusdem
             membra
             censentur
             .
          
        
         
           27.
           
           
             These
             Salmuriens
          
           .
           Vol.
           3.
           de
           variis
           Ecclesiae
           partibus
           ,
           
           Thes.
           28.
           
           [
           
             Equidem
             mihi
             dici
             velim
             quid
             sibi
             voluerit
             subtilissimus
             Disputator
             ,
             qui
             partes
             veras
             appellavit
             membra
             arida
             atque
             mortua
             .
             Illa
             
             autem
             forma
             quae
             in
             corporibus
             viventibus
             anima
             appellatur
             ,
             semper
             vitam
             comitem
             habet
             ,
             neque
             potest
             ab
             ea
             separari
             ,
             haud
             magis
             quàm
             à
             seipsa
             :
             Ideo
             neque
             rami
             in
             arbore
             demortui
             partes
             ejus
             censentur
             :
             neque
             in
             animantibus
             quae
             loco
             sunt
             excrementorum
             ,
             quaeque
             vitam
             non
             participant
             ,
             ut
             pili
             &
             ungues
             ,
             ab
             ea
             parte
             qua
             sunt
             privati
             sensu
             ,
             habentur
             pro
             corporis
             partibus
             :
             neque
             in
             corpore
             humano
             crus
             aut
             brachium
             quod
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             penitus
             occupavit
             ,
             membrum
             ejus
             censetur
             ampliùs
             ;
             haud
             magis
             quàm
             homo
             pictus
             pro
             homine
             judicatur
             :
             ideoque
             extirpatur
             ,
             tanquam
             nihil
             cum
             corpore
             commune
             habens
             .
          
        
         
           28.
           
           
             Lucas
             Trelcatius
             senior
          
           in
           Opuscul
           .
           Theol.
           Loc.
           Com.
           de
           Eccles
           ,
           
           pag.
           430.
           
           [
           
             Ob
             hoc
             enim
             ipsum
             Ecclesiae
             nomen
             singulis
             coetibus
             fidem
             Christi
             ex
             illius
             Verbo
             profitentibus
             rectè
             tribuitur
             ,
             quòd
             scilicet
             Ecclesiae
             invisibilis
             ibi
             membra
             esse
             verè
             credantur
             ;
             nam
             propter
             electos
             propriè
             coetus
             aliquis
             vocatur
             Ecclesia
             ,
             etiamsi
             sint
             minima
             illius
             pars
             .
             A
             potiori
             enim
             ,
             non
             autem
             saepè
             majori
             ,
             fit
             hîc
             rei
             denominatio
             ,
             scilicet
             ab
             eo
             quo
             res
             est
             quod
             est
             :
             ut
             acervus
             tritici
             ,
             tritici
             tamen
             dicitur
             ,
             non
             palearum
             .
          
           Pag.
           429.
           
           
             Visibilis
             verò
             Ecclesiae
             membra
             sunt
             hominibus
             nota
             ,
             sed
             judicio
             Charitatis
             ,
             saepe
             non
             Veritatis
             ,
             propter
             vocationem
             &
             professionem
             externam
             ,
             sed
             saepe
             hypocriticam
             .
          
           Pag.
           427.
           
           
             Visibiles
             inquam
             ,
             non
             ab
             illâ
             formâ
             internâ
             quae
             dat
             proprie
             esse
             rei
             ,
             sed
             à
             formâ
             externâ
             ,
             &c.
          
           —
           ]
           See
           more
           there
           .
        
         
           Pag.
           448.
           
           Resp.
           Neg.
           
             Nec
             enim
             mortua
             membra
             corporis
             vivi
             sunt
             membra
             ,
             nisi
             homonymôs
             :
             &
             vivae
             Dei
             Ecclesiae
             nullum
             est
             membrum
             mortuum
             .
          
           ]
           Vid.
           &
           L.
           
             Trelcat
             .
             jun.
          
           Instit.
           lib.
           2.
           page
           254
           ,
           255.
           
        
         
           29.
           
           
             Th.
             Cartwright
          
           contr
           .
           Rhem.
           in
           Joh.
           15.1
           .
           
           [
           
             Branch
             in
             me
          
           ]
           Rotten
           branches
           ,
           and
           dead
           members
           :
           branches
           and
           members
           in
           shew
           and
           not
           in
           truth
           .
           And
           therefore
           that
           which
           they
           have
           not
           indeed
           ,
           and
           yet
           seem
           to
           have
           in
           their
           own
           and
           other
           mens
           opinion
           ,
           shall
           be
           taken
           from
           them
           .
        
         
           30.
           
           Bucer
           ,
           and
           Marlorate
           citing
           him
           ,
           
           on
           Joh.
           15.2
           .
           
             Quomodo
             ergo
             zizania
             sunt
             in
             regno
             Dei
             ,
             &
             putres
             pisces
             in
             reti
             Evangelico
             ,
             carens
             veste
             nuptiali
             in
             nuptiis
             Christi
             ;
             ita
             in
             Christo
             est
             qui
             non
             fert
             fructum
             ;
             Nomine
             tenus
             scilicet
             ,
             &
             secundùm
             externam
             speciem
             tantùm
             ,
             non
             etiam
             verâ
             fide
             .
          
        
         
         
           31.
           
           
             Joan.
             Camero
          
           Praelect
           .
           de
           Eccles.
           pag.
           246.
           
           
           [
           3.
           
           
             Negandum
             est
             posse
             sciri
             distinctè
             &
             certò
             qui
             sint
             verae
             Ecclesiae
             membra
             ;
             quae
             sit
             vera
             Ecclesia
             :
             at
             concedendum
             est
             tamen
             posse
             id
             sciri
             distinctè
             &
             probabiliter
             ;
             quae
             scientia
             vulgò
             dicitur
             Judicium
             Charitatis
             .
             —
             ergo
             Ecclesiae
             dicitur
             quemadmodum
             homo
             .
             Nam
             &
             homo
             pictus
             &
             coloratus
             à
             Philosopho
             dicitur
             homo
             ;
             &
             verus
             homo
             dicitur
             homo
             :
             &
             homini
             picto
             &
             vero
             quedam
             sunt
             communia
             secundùm
             quae
             tam
             hic
             quàm
             ille
             homo
             dicitur
             :
             attamen
             nemo
             cavillabitur
             constitui
             sic
             duo
             genera
             hominum
             .
          
        
         
           Et
           pag.
           258.
           
           [
           
             Negamus
             in
             ullâ
             re
             externâ
             sitam
             esse
             Ecclesiae
             Essentiam
             ,
             ideoque
             nulla
             vis
             est
             quae
             cogat
             ut
             fateamur
             Essentiam
             Ecclesie
             eandem
             Notam
             esse
             ,
             &c.
             —
             Consequens
             est
             ,
             ut
             quaecunque
             Deus
             pollicetur
             Ecclesiae
             suae
             ,
             seu
             ea
             pertineant
             ad
             fidem
             ,
             seu
             ad
             mores
             ,
             intelligenda
             sint
             eâ
             de
             parte
             quae
             proprie
             sine
             tropo
             Ecclesia
             dicitur
             ,
             neque
             convenire
             Ecclesiae
             illi
             quae
             synecdochicè
             Ecclesia
             dicitur
             ,
             nisi
             per
             accidens
             ,
             respectu
             scilicet
             illius
             partis
             ,
             quomodo
             vivere
             is
             dicitur
             ,
             cujus
             aliqua
             pars
             computruit
             ,
             quanquam
             pars
             putrida
             (
             quod
             &
          
           Aristoteles
           
             nos
             docuit
             )
             non
             est
             proprie
             pars
             ,
             sed
             homonymos
             propter
             similitudinem
             &
             figuram
             :
             nam
             reâpse
             non
             est
             pars
             quando
             non
             est
             formae
             totius
             particeps
             .
          
           ]
        
         
           Were
           it
           not
           that
           I
           think
           the
           labour
           needless
           ,
           I
           should
           add
           many
           testimonies
           collected
           ,
           and
           at
           hand
           ,
           from
           
             Zuinglius
             ,
             Bullinger
             ,
             Piscator
             ,
             Paraeus
             ,
             Bucanus
             ,
             Rivet
             ,
          
           with
           many
           more
           ,
           yea
           many
           score
           I
           doubt
           not
           might
           be
           added
           :
           But
           I
           shall
           spare
           my self
           and
           the
           Reader
           that
           labour
           ,
           till
           I
           perceive
           it
           necessary
           ,
           and
           shall
           only
           conclude
           with
           two
           of
           our
           own
           :
           One
           in
           a
           book
           not
           past
           a
           month
           old
           ;
           that
           it
           may
           appear
           that
           we
           yet
           hold
           to
           the
           old
           Protestant
           Doctrine
           ,
           as
           easie
           as
           it
           is
           to
           turn
           some
           from
           it
           by
           specious
           pretences
           .
        
         
           Mr.
           
             H.
             Jeanes
             in
             Scholast
             .
             &
             practic
             .
             Divinity
             pag.
          
           18.19
           .
           saith
           thus
           .
           
           [
           
             Vse
             Inform.
          
           Is
           the
           Church
           the
           outward
           fulness
           of
           Christ
           ,
           considered
           as
           Head
           ?
           we
           may
           then
           be
           informed
           what
           is
           the
           nature
           and
           quality
           of
           the
           true
           members
           ;
           that
           they
           are
           effectually
           called
           ,
           and
           truly
           sanctified
           ,
           linkt
           unto
           Christ
           with
           an
           internal
           union
           by
           the
           bond
           of
           the
           Spirit
           on
           his
           part
           ,
           and
           of
           faith
           on
           theirs
           .
           Indeed
           as
           in
           the
           body
           natural
           there
           are
           hairs
           ,
           nails
           ,
           evil
           
           humors
           ,
           and
           many
           other
           things
           ,
           which
           yet
           belong
           not
           integrally
           thereunto
           as
           proper
           members
           :
           So
           if
           we
           regard
           not
           the
           inward
           and
           invisible
           Essence
           ,
           but
           the
           visible
           state
           ,
           or
           outward
           manner
           of
           the
           Churches
           being
           ,
           there
           adhere
           unto
           her
           many
           uncalled
           ,
           unjustified
           ,
           and
           unsanctified
           persons
           ,
           but
           it
           is
           only
           as
           excrements
           or
           ulcers
           :
           For
           every
           true
           member
           of
           the
           Church
           is
           a
           part
           of
           Christs
           fulness
           ,
           and
           therefore
           must
           receive
           of
           his
           fulness
           grace
           for
           grace
           ,
           must
           be
           endowed
           with
           all
           saving
           and
           sanctifying
           graces
           ;
           otherwise
           how
           can
           it
           concur
           to
           the
           making
           of
           Christ
           full
           and
           compleat
           ?
        
         
           Vse
           2.
           
           Refut
           .
           Whence
           secondly
           may
           be
           inferred
           the
           gross
           Error
           of
           the
           Papists
           in
           avouching
           ,
           that
           external
           profession
           and
           conformitie
           ,
           outward
           subjection
           to
           the
           Pope
           of
           Rome
           ,
           are
           sufficient
           to
           constitute
           one
           a
           true
           member
           of
           the
           Catholick
           Church
           ,
           although
           he
           be
           a
           Reprobate
           ,
           an
           unbeliever
           ,
           an
           hypocrite
           so
           gross
           as
           Judas
           or
           
             Simon
             Magus
          
           ,
           a
           professed
           and
           notorious
           impious
           wretch
           ,
           that
           is
           utterly
           devoid
           of
           all
           spiritual
           life
           and
           grace
           whatsoever
           .
           If
           he
           take
           up
           a
           room
           in
           the
           Church
           ,
           it
           matters
           not
           with
           them
           ,
           though
           he
           neither
           do
           nor
           can
           perform
           vital
           actions
           ,
           yet
           he
           shall
           pass
           for
           a
           true
           part
           thereof
           .
        
         
           Pag.
           19.
           
           He
           confesseth
           that
           they
           are
           united
           to
           the
           Church
           but
           by
           an
           outward
           Conjunction
           :
           And
           was
           ever
           any
           man
           so
           deprived
           of
           common
           sense
           and
           understanding
           as
           to
           call
           a
           woodden
           leg
           a
           part
           of
           the
           body
           to
           which
           it
           was
           annexed
           ,
           as
           to
           term
           wens
           ,
           warts
           ,
           and
           moles
           ,
           sores
           and
           botches
           members
           of
           the
           body
           in
           which
           they
           were
           ?
           ]
        
         
           33.
           
           The
           other
           is
           Mr.
           Perkins
           ,
           
           in
           whom
           the
           Judgement
           of
           other
           English
           Protestants
           of
           his
           time
           may
           be
           discerned
           :
           
             Expos.
             on
             the
             Creed
             ,
             in
             Vol.
          
           1.
           pag.
           308.
           
           [
           Hence
           we
           learn
           ,
           1.
           
           That
           the
           Church
           of
           Rome
           erreth
           ,
           in
           teaching
           that
           a
           wicked
           man
           ,
           yea
           such
           a
           one
           as
           shall
           never
           be
           saved
           ,
           may
           be
           a
           true
           member
           of
           the
           Catholick
           Church
           ,
           &c.
           —
           ]
        
         
           But
           lest
           you
           should
           say
           that
           he
           speaks
           this
           only
           of
           the
           Invisible
           Church
           ,
           (
           though
           our
           Divines
           say
           that
           there
           is
           but
           one
           Church
           which
           is
           Visible
           and
           Invisible
           in
           several
           respects
           )
           I
           shall
           desire
           you
           to
           consider
           what
           he
           saith
           of
           the
           Visible
           Chuhch
           expresly
           ,
           
           pag.
           303
           ,
           304.
           
           [
           The
           visible
           Church
           may
           be
           thus
           described
           :
           It
           is
           a
           mixt
           company
           of
           men
           professing
           the
           faith
           ,
           assembled
           together
           by
           the
           preaching
           of
           the
           word
           .
           —
           It
           is
           called
           a
           Church
           ,
           of
           the
           better
           part
           ,
           namely
           the
           elect
           whereof
           it
           consisteth
           ,
           though
           they
           be
           in
           number
           few
           .
           As
           for
           the
           ungodly
           ,
           though
           they
           be
           in
           the
           church
           ,
           yet
           they
           are
           no
           more
           parts
           of
           it
           indeed
           than
           the
           superfluous
           humors
           in
           the
           veins
           are
           parts
           of
           the
           body
           .
           —
           Again
           because
           the
           profession
           of
           faith
           is
           otherwhiles
           true
           and
           sincere
           ,
           and
           otherwhiles
           only
           in
           shew
           ,
           Therefore
           there
           be
           also
           two
           sorts
           of
           Members
           of
           the
           visible
           Church
           .
           Members
           before
           God
           ,
           and
           members
           before
           men
           .
           A
           member
           of
           the
           Church
           before
           God
           is
           he
           that
           beside
           the
           outward
           profession
           of
           the
           Faith
           ,
           hath
           inwardly
           a
           pure
           heart
           ,
           good
           conscience
           and
           Faith
           unfeigned
           ,
           whereby
           he
           is
           indeed
           a
           true
           member
           of
           the
           Church
           .
           Members
           before
           men
           ,
           whom
           we
           may
           call
           reputed
           members
           ,
           are
           such
           as
           have
           nothing
           els
           but
           the
           outward
           .
           Profession
           ,
           wanting
           the
           good
           conscience
           ,
           and
           the
           Faith
           unfeigned
           ;
           the
           Reason
           why
           they
           are
           to
           be
           esteemed
           members
           of
           us
           is
           because
           we
           are
           bound
           by
           the
           Rule
           of
           Charity
           to
           think
           of
           Men
           as
           they
           appear
           unto
           us
           ;
           leaving
           secret
           judgement
           unto
           God.
           ]
           so
           far
           Perkins
           .
           And
           so
           much
           for
           these
           testimonies
           .
        
         
           By
           what
           hath
           been
           said
           it
           is
           evident
           that
           it
           is
           the
           judgement
           of
           the
           Protestants
           that
           reprobates
           and
           wicked
           men
           are
           not
           properly
           members
           of
           the
           Church
           ,
           but
           only
           Equivocally
           ,
           and
           that
           the
           Church
           ,
           is
           but
           one
           ,
           which
           in
           some
           respect
           is
           visible
           ,
           and
           some
           invisible
           ,
           and
           that
           it
           is
           denominated
           Invisible
           because
           its
           Essential
           form
           is
           Invisible
           ;
           and
           denominated
           visible
           only
           from
           an
           External
           Accidental
           form
           ;
           and
           therefore
           that
           those
           members
           that
           are
           only
           visible
           ,
           or
           have
           only
           the
           Accidental
           form
           of
           Members
           ,
           or
           are
           only
           of
           the
           Church
           as
           visible
           ,
           are
           but
           Equivocally
           members
           of
           the
           Church
           properly
           so
           called
           ,
           as
           from
           its
           essential
           form
           .
           This
           they
           commonly
           maintain
           against
           the
           Papists
           .
           I
           confess
           I
           think
           that
           somewhat
           more
           should
           be
           said
           for
           the
           explication
           of
           this
           point
           (
           which
           is
           fullyest
           done
           by
           the
           
             Thes.
             Salmuriens
          
           .
           vol.
           3.
           )
           but
           though
           I
           am
           not
           now
           delivering
           my
           own
           apprehensions
           ,
           but
           the
           words
           of
           others
           ,
           
           yet
           that
           the
           true
           [
           Church
           ]
           as
           also
           [
           Holynes
           ,
           Faith
           ,
           Christianity
           ,
           Adoption
           ,
           ]
           are
           Equivocal
           ,
           as
           applied
           to
           the
           Regenerate
           and
           unregenerate
           ,
           I
           wholly
           agree
           with
           the
           common
           judgement
           ,
           and
           am
           past
           
           doubt
           of
           it
           ,
           though
           Mr.
           Blake
           contradict
           it
           with
           Abhorence
           .
        
         
           Bellarmine
           confesseth
           that
           many
           of
           their
           own
           (
           as
           
             Johan
             .
             de
             Turre
             cremata
             ,
             Alexander
             Hales
             ,
             Hugo
             ,
             Thomas
             ,
          
           &c.
           did
           take
           the
           wicked
           to
           be
           but
           Equivocally
           called
           members
           of
           the
           Church
           :
           And
           our
           Divines
           (
           as
           Dr.
           Sutlive
           pag.
           23.24
           .
           mention
           also
           
             Peter
             à
             Soto
             ,
             Melchior
             Canus
             ,
          
           and
           divers
           others
           (
           et
           .
           p.
           29.
           )
           And
           Bellarmine
           himself
           saith
           they
           are
           but
           
             Membra
             Mortua
          
           .
           
           And
           for
           the
           judgement
           of
           the
           Fathers
           ,
           herein
           ,
           other
           Divines
           against
           the
           Papists
           have
           produced
           them
           at
           large
           .
           See
           Dr.
           
             Sutlive
             de
             Eccles
             .
             lib.
          
           1.
           c.
           7.
           fol.
           28.
           &c.
           
           6.
           fol.
           22.23
           .
           Now
           let
           us
           hear
           Mr.
           Blake
           .
        
         
           Mr.
           
             Blake
             p.
          
           150.
           [
           
             Then
             it
             seems
             there
             is
             no
             Reality
             in
             such
             separations
             !
             Camero
             tells
             us
             otherwise
             ,
             that
             there
             is
             a
             Reality
             in
             this
             Saintship
             by
             separation
             .
          
           ]
        
         
           Ans.
           This
           is
           the
           first
           time
           that
           ever
           I
           heard
           that
           Equivocal
           terms
           express
           not
           Realityes
           .
           Is
           there
           no
           Reality
           in
           a
           picture
           or
           a
           corps
           ?
           It
           sufficeth
           that
           the
           Reality
           is
           not
           the
           same
           that
           in
           a
           man
           ,
           and
           a
           corps
           is
           expressed
           by
           the
           same
           word
           [
           Man
           ]
           
             Camero's
             judgement
             of
             our
             controversie
             is
             declared
             before
             in
             his
             own
             words
             .
          
        
         
           Mr.
           Blake
           [
           
             And
             it
             seems
             the
             Scripture
             is
             still
             under
             the
             charge
             of
             Equivocal
             speeches
             all
             over
             .
          
           ]
        
         
           Ans.
           This
           anger
           flyes
           too
           high
           .
           I
           beseech
           you
           make
           not
           the
           undeniable
           Equivocal
           terms
           which
           you
           finde
           in
           Scripture
           the
           Matter
           of
           [
           
             a
             Charge
          
           :
           ]
           It
           s
           is
           ill
           judging
           the
           Law
           that
           must
           Judge
           us
           .
           Is
           there
           a
           Divine
           on
           earth
           that
           will
           deny
           that
           there
           are
           Equivocal
           terms
           in
           Scripture
           ?
           or
           that
           there
           are
           hundreds
           ,
           if
           not
           thousand
           numerical
           words
           that
           are
           such
           .
           And
           do
           you
           not
           fear
           to
           make
           these
           the
           Grounds
           of
           [
           
             a
             charge
          
           ?
           ]
           Scripture
           shall
           not
           go
           uncharged
           except
           it
           speak
           so
           as
           to
           please
           us
           !
           In
           the
           highest
           matters
           about
           the
           Attributes
           and
           Works
           of
           God
           ,
           how
           common
           are
           Equivocal
           terms
           ?
           But
           do
           you
           indeed
           think
           that
           all
           Equivocal
           terms
           are
           Culpable
           ?
           yea
           or
           unnecessary
           ?
           or
           not
           intelligible
           ?
           I
           pray
           you
           distinguish
           between
           Jesuitical
           dissembling
           Equivocation
           ,
           and
           the
           laudable
           yea
           necessary
           use
           of
           Equivocal
           words
           ,
           when
           either
           the
           transcendencie
           of
           the
           matter
           ,
           the
           incapacity
           of
           men
           ,
           the
           paucity
           of
           terms
           ,
           the
           custom
           of
           speech
           ,
           &c.
           hath
           made
           them
           fit
           or
           needfull
           :
           Let
           God
           have
           the
           forbearance
           and
           justice
           in
           your
           interpretations
           ,
           as
           every
           writer
           
           and
           Speaker
           is
           allowed
           without
           any
           accusation
           ;
           the
           Scripture
           hath
           accusers
           enow
           already
           .
        
         
           Mr.
           Blake
           [
           
             I
             would
             know
             for
             my
             learning
             what
             advantage
             or
             profit
             a
             dead
             corps
             is
             in
             capacity
             to
             enjoy
             .
             I
             think
             none
             at
             all
             :
             but
             these
             have
             much
             every
             way
             .
          
           ]
        
         
           Ans.
           Thus
           you
           argue
           ,
           (
           or
           you
           say
           nothing
           :
           )
           [
           If
           unregenerate
           Saints
           ,
           Church-members
           &c
           ,
           have
           much
           advantage
           ,
           and
           a
           corps
           have
           no
           advantage
           ,
           then
           they
           are
           not
           Equivocally
           called
           Saints
           ,
           Church-members
           ,
           &c.
           as
           a
           corps
           is
           called
           a
           man
           :
           But
           &c.
           
           The
           consequence
           is
           not
           only
           false
           ,
           but
           too
           gross
           .
           Advantage
           or
           disadvantage
           are
           nothing
           to
           the
           nature
           of
           Equivocals
           .
        
         
           2.
           
           In
           its
           kinde
           a
           Corps
           may
           have
           advantage
           ;
           It
           may
           be
           stuck
           with
           flowers
           ,
           perfumed
           ,
           emblamed
           ,
           and
           kept
           from
           stinking
           ,
           as
           ungodly
           men
           are
           by
           their
           common
           Gifts
           ,
           for
           the
           sake
           of
           those
           with
           whom
           they
           do
           converse
           .
           3.
           
           An
           Ape
           is
           capable
           of
           advantage
           ,
           and
           yet
           if
           you
           call
           him
           a
           man
           it
           is
           a
           more
           Catachresticall
           Equivocation
           ,
           than
           to
           call
           a
           corps
           so
           :
           An
           embryo
           or
           rude
           beginings
           of
           a
           mans
           body
           before
           it
           receive
           the
           soul
           ,
           it
           is
           capable
           of
           advanatage
           ,
           in
           order
           to
           Manhood
           ,
           and
           yet
           is
           but
           Equivocally
           called
           a
           man.
           
        
         
           Mr.
           Blake
           .
           
             If
             such
             Equivocation
             be
             found
             in
             the
             word
             [
             Saint
             ]
             then
             the
             like
             is
             to
             be
             affirmed
             of
             the
             word
             Believer
             ;
             and
             Believers
             having
             their
             denomination
             from
             their
             faith
             ,
             that
             is
             equivocall
             in
             like
             manner
             ,
             and
             so
             the
             common
             Division
             of
             faith
             into
             Dogmatical
             or
             Historical
             ,
             temporary
             ,
             miraculous
             ,
             and
             justifying
             is
             but
             a
             Division
             of
             an
             
               Aequivocum
               in
               sua
               Aequivocata
            
             ,
             which
             I
             should
             think
             no
             man
             should
             affirm
             ,
             much
             less
             Mr.
             Baxter
             ,
             who
             makes
             common
             and
             special
             grace
             to
             differ
             only
             gradually
             ;
             and
             then
             as
             cold
             in
             a
             remiss
             degree
             may
             grow
             to
             that
             which
             is
             intense
             ;
             so
             one
             Aequivocatum
             may
             rise
             up
             to
             the
             Nature
             of
             another
             :
             
               animal
               terrestre
            
             ,
             may
             become
             
               Sydus
               Coeleste
            
             .
          
        
         
           Ans.
           1.
           
           It
           s
           no
           good
           consequence
           :
           because
           the
           word
           [
           Saint
           ]
           is
           Equivocal
           ,
           therefore
           the
           word
           [
           Believer
           ]
           is
           so
           .
           2.
           
           Our
           dispute
           is
           not
           about
           the
           sence
           of
           the
           word
           [
           Faith
           ]
           or
           [
           Believer
           ]
           in
           General
           :
           but
           about
           the
           [
           
             Christian
             Faith
          
           ]
           in
           special
           ,
           from
           whence
           a
           man
           is
           to
           be
           properly
           called
           a
           Christian
           ,
           and
           upon
           the
           profession
           whereof
           he
           is
           to
           be
           baptized
           ;
           for
           I
           told
           you
           once
           already
           ,
           that
           as
           Faith
           is
           taken
           in
           General
           ,
           so
           your
           lower
           
           sort
           of
           faith
           is
           truly
           and
           properly
           Faith
           ;
           and
           so
           is
           believing
           in
           Mahomet
           :
           To
           distinguish
           Faith
           into
           Divine
           and
           Humane
           ,
           and
           into
           Christian
           and
           Mahometan
           &c
           ,
           is
           not
           
             aequivoci
             in
             sua
             aequivocata
             divisio
          
           :
           But
           to
           distinguish
           the
           
             Christian
             Faith
             which
             entituleth
             to
             Baptism
             ,
          
           into
           
             saving
             Faith
          
           ,
           and
           that
           
             which
             is
             short
             of
             it
          
           ,
           is
           
             aequivoci
             in
             sua
             aequivocata
          
           .
           3.
           
           If
           you
           thought
           
             No
             man
          
           had
           been
           guilty
           of
           this
           conceit
           ,
           whether
           that
           thought
           do
           more
           disparage
           the
           said
           assertion
           ,
           or
           your self
           ,
           I
           must
           not
           be
           judge
           ;
           but
           I
           take
           it
           as
           if
           you
           had
           said
           ,
           [
           I
           thought
           no
           man
           had
           written
           against
           Bellarmines
           definition
           of
           the
           Church
           ]
           4.
           
           As
           to
           your
           [
           
             No
             Man
             ;
             much
             less
          
           Mr.
           Baxter
           ]
           as
           I
           know
           not
           the
           reason
           of
           your
           thought
           ,
           unless
           you
           indeed
           take
           me
           not
           only
           to
           be
           
             No
             Man
          
           ,
           but
           to
           be
           somewhat
           distinct
           both
           from
           
             a
             man
          
           and
           
             no
             man
          
           ;
           so
           I
           am
           as
           little
           satisfied
           with
           the
           Reason
           which
           you
           alledg
           :
           For
           1.
           
           It
           is
           a
           
             Gross
             untruth
          
           unworthy
           a
           Divine
           and
           a
           Brother
           ,
           that
           I
           
             hold
             common
             and
             special
             Grace
             to
             differ
             only
             gradually
             .
          
           And
           that
           this
           should
           be
           deliberately
           published
           ,
           even
           after
           I
           had
           given
           the
           world
           in
           print
           so
           full
           an
           account
           of
           the
           mistake
           of
           this
           accusation
           from
           another
           ,
           once
           and
           again
           ,
           this
           is
           yet
           less
           ingenuous
           ,
           and
           doth
           but
           tell
           us
           what
           we
           must
           expect
           from
           Brethren
           when
           passion
           is
           predominant
           .
           I
           never
           affirmed
           any
           more
           than
           this
           ,
           [
           that
           there
           is
           a
           Moral
           specifick
           difference
           ,
           between
           special
           and
           common
           Graces
           founded
           in
           a
           Natural
           Gradual
           difference
           .
           ]
           I
           manifested
           in
           print
           that
           Dr.
           Kendall
           who
           writeth
           against
           me
           on
           this
           occasion
           ,
           doth
           not
           only
           say
           the
           same
           thing
           ,
           but
           profess
           that
           others
           differ
           not
           from
           me
           ,
           and
           resolveth
           his
           dispute
           into
           a
           reprehension
           of
           me
           for
           pretending
           a
           difference
           .
           Yet
           after
           all
           these
           writings
           my
           reverend
           Brother
           Mr.
           Blake
           sticks
           not
           to
           affirm
           to
           this
           and
           future
           Ages
           in
           print
           that
           I
           hold
           [
           
             Only
             a
             Gradual
             difference
          
           ,
           ]
           without
           any
           more
           ado
           .
           And
           of
           such
           dealing
           I
           may
           say
           his
           Book
           is
           too
           full
           .
           5.
           
           Your
           reason
           is
           no
           reason
           ;
           I
           hope
           you
           think
           not
           either
           that
           your
           
             Animal
             terrest●e
             &
             Sydus
             caeleste
          
           differ
           but
           Gradually
           ;
           nor
           yet
           that
           there
           are
           no
           Equivocals
           that
           differ
           only
           in
           Natural
           degrees
           :
           who
           knows
           not
           that
           in
           many
           hundred
           cases
           a
           Degree
           may
           vary
           the
           species
           ?
        
         
           Mr.
           Blake
           [
           
             If
             Juda's
             faith
             was
             only
             Equivocal
             ,
             then
             the
             unclean
             spirits
             were
             Equivocal
             likewise
             .
          
        
         
         
           Ans.
           A
           consequence
           as
           well
           fortified
           with
           proof
           of
           Reason
           as
           much
           more
           of
           your
           book
           is
           .
           Yet
           I
           take
           the
           boldness
           to
           deny
           it
           .
        
         
           Mr.
           Blake
           [
           
             I
             shall
             never
             believe
             that
             an
             Equivocal
             faith
             can
             cast
             out
             a
             reall
             devil
             .
          
           ]
        
         
           Answ.
           1.
           
           You
           are
           not
           able
           to
           make
           good
           your
           word
           :
           for
           you
           have
           not
           wholly
           the
           Command
           of
           your
           own
           belief
           .
           I
           am
           as
           confident
           that
           you
           will
           believe
           it
           .
           2.
           
           But
           if
           you
           will
           not
           that
           's
           no
           good
           argument
           to
           us
           that
           the
           thing
           is
           false
           .
           3.
           
           An
           Equivocal
           faith
           is
           a
           Real
           faith
           ;
           why
           then
           may
           it
           not
           cast
           out
           a
           Real
           Devil
           (
           that
           is
           ,
           be
           a
           
             Causa
             sine
             qua
             non
          
           ?
           for
           no
           faith
           doth
           properly
           effect
           it
           .
           )
           I
           hope
           you
           will
           believe
           that
           [
           
             the
             finger
             of
             God
          
           ]
           can
           cast
           out
           a
           real
           devil
           ;
           and
           yet
           I
           hope
           you
           think
           that
           Gods
           Power
           is
           but
           Equivocally
           called
           [
           
             His
             finger
          
           .
           ]
        
         
           Mr.
           Blake
           [
           
             The
             Apostle
             tells
             us
             of
             Faith
             to
             the
             removal
             of
             mountaines
             ,
             void
             of
             Charity
             :
             if
             this
             were
             Equivocal
             faith
             ,
             those
             must
             be
             Equivocal
             mountaines
             .
          
        
         
           Still
           the
           like
           proof
           !
           you
           may
           as
           well
           say
           [
           If
           it
           be
           Equivocally
           called
           Gods
           finger
           ,
           then
           it
           must
           Equivocally
           be
           called
           a
           devil
           that
           is
           ejected
           .
           We
           need
           better
           proof
           .
        
         
           Mr.
           Blake
           pag.
           153.
           bringeth
           
             Du-Plessis
             ,
             Wollebius
             ,
             Gomarrus
             ,
             Hudson
             ,
             Paraeus
             ,
             Ames
             ,
          
           saying
           that
           
             good
             and
             bad
             are
             in
             the
             visible
             Church
             .
          
        
         
           Ans.
           Have
           you
           to
           do
           with
           any
           man
           that
           denyeth
           it
           ?
           But
           you
           know
           ,
           they
           distinguish
           between
           In
           the
           Church
           ,
           and
           Of
           the
           Church
           ,
           and
           2.
           that
           they
           Judge
           not
           of
           the
           visible
           as
           you
           do
           .
           And
           therefore
           you
           do
           but
           fraudenly
           pag.
           156.
           make
           it
           my
           opinion
           as
           joyning
           with
           Bellarmines
           unjust
           charge
           ,
           
             that
             the
             visible
             Church
             is
             no
             true
             Church
             ,
             but
             Equivocally
             so
             called
             ,
             and
             that
             there
             are
             two
             Churches
             &c.
             
          
           Do
           but
           you
           quit
           your self
           of
           the
           charge
           of
           making
           two
           Churches
           as
           well
           as
           all
           ,
           and
           we
           shall
           do
           well
           enough
           for
           that
           .
           And
           for
           the
           other
           part
           of
           your
           charge
           ,
           our
           Divines
           say
           that
           there
           are
           in
           the
           visible
           Church
           ,
           1.
           those
           that
           belong
           to
           it
           as
           Invisible
           .
           2
           hypocrites
           and
           reprobates
           :
           the
           former
           say
           they
           are
           properly
           members
           of
           the
           Church
           in
           its
           proper
           sense
           ,
           the
           latter
           are
           only
           seeming
           members
           :
           and
           the
           Church
           visible
           is
           called
           [
           a
           Church
           ]
           in
           respect
           to
           the
           former
           :
           And
           the
           visible
           is
           denominated
           but
           from
           an
           Accidental
           and
           not
           the
           essential
           form
           .
           Their
           words
           before
           cited
           shew
           this
           .
        
         
         
           Mr.
           Blake
           [
           
             And
             whereas
             
               Mr.
               Baxter
            
             saith
             that
             other
             Divines
             generally
             plead
             that
             Hypocrites
             are
             not
             true
             members
             of
             the
             universal
             Church
             ,
             but
             as
             a
             wooden
             leg
             to
             the
             body
             :
             I
             am
             almost
             confident
             that
             in
             turning
             over
             all
             his
             bookes
             ,
             he
             can
             produce
             but
             few
             such
             testimonies
             ,
             ]
             Had
             he
             said
             [
             the
             Catholick
             Church
             ]
             instead
             of
             [
             the
             universal
             ]
             I
             believe
             he
             might
             have
             found
             many
             —
             I
             think
             that
             scarce
             any
             man
             will
             deny
             that
             the
             universal
             Church
             is
             visible
             —
             yet
             Whitaker
             as
             largely
             makes
             good
             that
             the
             Catholick
             Church
             is
             invisible
             :
             If
             I
             be
             now
             sent
             to
             my
             Dictionary
             ,
             to
             see
             whether
             Catholick
             and
             Vniversal
             be
             both
             one
             —
             the
             one
             a
             Greek
             word
             ,
             the
             other
             a
             Latine
             ;
             I
             confess
             it
             is
             so
             in
             Grammer
             ,
             but
             not
             in
             their
             use
             of
             it
             that
             handle
             the
             question
             of
             the
             Church
             Catholick
             in
             this
             manner
             —
             &c.
             
          
        
         
           Answ.
           Wonderful
           Confidence●
           Readers
           ,
           take
           warning
           by
           Mr.
           Blake
           and
           me
           ,
           and
           for
           our
           sakes
           be
           not
           over
           credulous
           ,
           no
           not
           in
           the
           most
           palpable
           matters
           of
           fact
           .
           You
           hear
           Mr.
           Blakes
           confidence
           ,
           and
           now
           you
           shall
           hear
           mine
           .
           Whether
           I
           can
           cite
           many
           such
           testimonies
           is
           partly
           apparent
           already
           .
           
             Melancthon
             ,
             Calvin
             ,
             Beza
             ,
             Vrsine
             ,
             Polanus
             ,
             Paraeus
             ,
             Piscator
             ,
             Zanchy
             ,
             Junius
             ,
          
           and
           I
           think
           I
           may
           add
           an
           hundred
           more
           ,
           do
           promiscuously
           use
           the
           terms
           [
           Catholick
           ]
           and
           [
           Vniversal
           ]
           here
           :
           and
           commonly
           joyn
           them
           thus
           [
           
             Ecclesia
             Catholica
             seu
             Vniversalis
          
           .
           ]
           I
           profess
           ,
           I
           mention
           that
           which
           mine
           eyes
           have
           many
           a
           time
           punctually
           observed
           :
           and
           I
           further
           profess
           that
           I
           never
           to
           this
           day
           (
           to
           my
           best
           remembrance
           )
           did
           read
           one
           Author
           (
           nor
           hear
           of
           one
           till
           M.
           Blake
           here
           speaks
           it
           )
           that
           did
           distinguish
           between
           the
           [
           Catholick
           and
           Universal
           Church
           ;
           ]
           and
           though
           I
           may
           not
           say
           that
           no
           man
           ever
           did
           so
           ,
           as
           having
           not
           read
           all
           ,
           yet
           I
           will
           say
           ,
           I
           do
           not
           believe
           that
           ever
           one
           reputed
           ,
           wise
           and
           Orthodox
           did
           so
           ,
           and
           I
           think
           Mr.
           Blake
           would
           have
           proved
           it
           from
           some
           one
           if
           he
           could
           .
           I
           take
           this
           therefore
           to
           be
           a
           most
           injurious
           reproach
           to
           our
           Divines
           .
           Name
           us
           one
           man
           if
           you
           can
           that
           ever
           was
           guilty
           of
           this
           ridiculous
           distinction
           :
           yea
           or
           one
           Papist
           that
           had
           the
           front
           to
           charge
           them
           with
           such
           a
           thing
           .
           It
           is
           well
           known
           that
           our
           elder
           Reformers
           use
           to
           plead
           against
           the
           Papist
           that
           particular
           Churches
           are
           visible
           ,
           but
           that
           
             Ecclesia
             Catholica
             seu
             Vniversalis
          
           is
           invisible
           (
           though
           you
           stick
           not
           to
           say
           that
           scarce
           any
           man
           will
           deny
           the
           Universal
           Church
           to
           be
           visible
           ;
           )
           and
           that
           our
           latter
           
           Divines
           do
           speak
           more
           cautelously
           ,
           and
           say
           ,
           that
           both
           particular
           and
           Universal
           Church
           are
           
             quoad
             formam
             externam
          
           visible
           :
           and
           yet
           both
           are
           well
           reconcileable
           in
           sence
           :
           but
           your
           dinstinction
           I
           never
           met
           with
           before
           .
        
         
           Pag.
           156.
           
           I
           must
           profess
           that
           in
           perusing
           all
           Mr.
           Blake's
           book
           ,
           I
           found
           but
           one
           place
           ,
           that
           at
           the
           first
           reading
           might
           seem
           to
           an
           impartial
           man
           (
           of
           intellectuals
           no
           stronger
           than
           mine
           ,
           )
           to
           be
           a
           successful
           confutation
           of
           any
           one
           of
           my
           Arguments
           ,
           and
           that
           is
           the
           next
           ,
           where
           repeating
           my
           Argument
           (
           that
           the
           distribution
           of
           the
           Church
           into
           visible
           and
           invisible
           ,
           is
           but
           of
           a
           subject
           into
           diverse
           adjuncts
           ;
           therefore
           the
           members
           that
           are
           meerly
           visible
           ,
           are
           indeed
           no
           part
           &c
           ,
           because
           adjuncts
           are
           no
           part
           of
           the
           essence
           :
           he
           answers
           [
           
             The
             consequence
             might
             as
             fairly
             have
             bin
             that
             these
             members
             which
             are
             invisible
             ,
             are
             no
             parts
             &c.
             
          
           ]
           I
           confess
           at
           the
           first
           view
           its
           a
           pausible
           answer
           ,
           but
           open
           it
           ,
           and
           the
           inside
           is
           no
           better
           than
           the
           rest
           .
           For
           my
           argument
           takes
           the
           adjunct
           as
           conjunct
           with
           the
           reason
           of
           the
           denomination
           ,
           and
           Invisible
           is
           not
           a
           real
           adjunct
           ,
           but
           a
           negative
           denomination
           ;
           and
           so
           the
           argument
           is
           thus
           [
           The
           Church
           is
           called
           Invisible
           from
           its
           internal
           essential
           form
           ,
           which
           is
           invisible
           ;
           and
           it
           s
           called
           visible
           but
           from
           its
           external
           accidental
           form
           which
           is
           visible
           :
           therefore
           those
           Members
           that
           are
           meerly
           visible
           (
           note
           ;
           I
           said
           ,
           Meerly
           ,
           )
           are
           but
           Equivocally
           called
           members
           of
           the
           Church
           ,
           because
           they
           participate
           only
           of
           the
           accidental
           form
           ,
           and
           not
           at
           all
           of
           the
           essential
           .
           Thus
           argue
           the
           Protestants
           ordinarily
           against
           Bellarmine
           .
           And
           now
           where
           is
           Mr.
           Blakes
           splendid
           answer
           ,
           Invisibility
           is
           but
           an
           adjunct
           ,
           no
           more
           than
           visibility
           ;
           true
           ;
           and
           not
           so
           much
           neither
           .
           But
           the
           Reason
           of
           the
           denomination
           ,
           or
           the
           thing
           denominated
           Invisible
           ,
           is
           that
           which
           Protestants
           call
           the
           essence
           ,
           and
           that
           called
           visible
           is
           but
           an
           Accident
           in
           their
           account
           .
        
         
           Whereas
           pag.
           157.
           you
           take
           the
           Church
           to
           be
           an
           integrum
           ,
           and
           that
           the
           meerly
           visible
           Members
           are
           parts
           ,
           yea
           and
           the
           visible
           to
           be
           the
           Church
           most
           properly
           ,
           it
           is
           notorious
           that
           you
           side
           with
           the
           Papists
           therein
           against
           the
           stream
           of
           Protestant
           Divines
           :
           Though
           the
           thing
           it self
           I
           shall
           not
           now
           debate
           ,
           it
           being
           meerly
           a
           Controversie
           
             de
             nomine
          
           that
           we
           have
           in
           hand
           ,
           and
           I
           mention
           the
           words
           of
           Divines
           ,
           because
           that
           custom
           is
           the
           Master
           of
           
           speech
           ;
           and
           therefore
           have
           no
           better
           meanes
           that
           I
           know
           of
           to
           decide
           such
           kind
           of
           Controversies
           .
        
         
           As
           to
           what
           you
           say
           pag.
           132.
           
           I
           reply
           again
           ;
           that
           which
           is
           Real
           ,
           may
           have
           an
           equivocal
           name
           ;
           and
           men
           will
           know
           this
           ,
           yea
           and
           Children
           too
           ,
           when
           you
           have
           talkt
           your
           utmost
           .
        
         
           And
           as
           to
           what
           you
           say
           page
           139.140
           .
           about
           
             Equivocal
             Covenanting
          
           ,
           I
           say
           as
           I
           did
           of
           Faith
           :
           Take
           Covenanting
           in
           General
           ,
           and
           so
           a
           wicked
           man
           doth
           properly
           Covenant
           
             ex
             parte
             sui
          
           with
           his
           tongue
           :
           But
           take
           it
           for
           the
           Christian
           Covenanting
           which
           entitleth
           to
           baptism
           and
           denominateth
           us
           Christians
           ,
           which
           is
           [
           a
           consent
           to
           Gods
           terms
           on
           which
           he
           offers
           Christ
           and
           life
           ,
           ]
           and
           so
           all
           the
           covenantings
           ,
           of
           the
           ungodly
           are
           but
           equivocally
           called
           [
           Covenanting
           with
           God
           in
           Christ
           ]
           If
           you
           will
           not
           believe
           me
           ;
           at
           least
           regard
           Dr.
           Kendals
           long
           dispute
           on
           such
           a
           point
           in
           his
           second
           volume
           ,
           on
           a
           mistake
           ,
           intended
           against
           me
           ;
           and
           answer
           him
           before
           you
           persevere
           .
           And
           as
           for
           Gods
           act
           of
           Covenanting
           with
           them
           ,
           I
           say
           ,
           He
           is
           not
           actually
           in
           Covenant
           with
           them
           or
           obliged
           to
           them
           ;
           but
           only
           still
           doth
           offer
           them
           his
           Covenant
           .
        
         
           Reader
           ,
           I
           suppose
           I
           should
           do
           but
           an
           unnecessary
           and
           undesired
           work
           ,
           if
           I
           should
           thus
           give
           a
           particular
           Reply
           to
           all
           the
           rest
           of
           such
           passages
           as
           the
           forementioned
           in
           Mr.
           Blakes
           book
           .
           And
           therefore
           having
           enough
           of
           such
           work
           already
           ,
           I
           shall
           forbear
           ,
           and
           here
           dismiss
           thee
           .
        
         
           An
           account
           of
           my
           Reasons
           why
           I
           make
           no
           answer
           to
           Mr
           Robertson
           ,
           nor
           a
           more
           particular
           Reply
           to
           Mr.
           Blake
           ,
           or
           Dr.
           Owens
           appendix
           ,
           as
           they
           were
           given
           heretofore
           in
           a
           Letter
           to
           a
           Reverend
           Friend
           .
        
         
           Though
           most
           of
           my
           Reverend
           Brethren
           that
           have
           written
           to
           me
           of
           that
           subject
           ,
           do
           advise
           me
           to
           forbear
           particular
           Replies
           to
           the
           words
           of
           others
           ,
           because
           the
           matter
           is
           so
           much
           obscured
           or
           disadvantaged
           through
           the
           verbal
           quarrels
           ,
           and
           they
           only
           desire
           me
           to
           handle
           the
           point
           of
           Title
           to
           Sacraments
           in
           some
           just
           Disputations
           ,
           and
           to
           take
           in
           that
           of
           Mr.
           Blakes
           which
           best
           deserveth
           a
           Reply
           ,
           (
           whom
           I
           have
           obeyed
           in
           these
           Disputations
           ,
           )
           yet
           because
           some
           few
           others
           are
           of
           a
           contrary
           minde
           ,
           I
           shall
           lay
           
           down
           my
           reasons
           why
           I
           do
           not
           yield
           to
           their
           desires
           ;
           which
           is
           ,
           not
           only
           because
           it
           is
           impossible
           to
           please
           men
           of
           contrary
           expectations
           ,
           and
           because
           they
           are
           the
           fewer
           ,
           but
           also
           because
           to
           me
           their
           reasons
           seem
           less
           weighty
           ,
           and
           the
           work
           which
           they
           require
           is
           less
           grateful
           ,
           and
           will
           be
           less
           profitable
           .
        
         
           And
           first
           for
           Mr.
           Robertson
           ,
           he
           that
           thinks
           such
           a
           book
           doth
           need
           a
           Reply
           ,
           is
           like
           to
           profit
           little
           by
           any
           of
           mine
           ,
           and
           so
           I
           leave
           him
           to
           be
           of
           what
           opinion
           the
           winde
           and
           tide
           shall
           drive
           him
           to
           .
           I
           have
           read
           over
           a
           M.
           S.
           Book
           of
           Mr.
           Hotchkis
           which
           is
           his
           vindication
           against
           Mr.
           Robertson
           ;
           wherein
           he
           hath
           sufficiently
           and
           easily
           done
           a
           needless
           work
           .
           To
           reciprocate
           gain-sayings
           with
           that
           kinde
           of
           men
           ,
           is
           an
           unprofitable
           and
           unpleasing
           thing
           :
           The
           sons
           of
           contention
           in
           their
           greatest
           darkness
           ,
           are
           more
           zealous
           and
           unwearied
           in
           their
           generation
           and
           work
           ,
           than
           the
           Children
           of
           light
           and
           peace
           in
           theirs
           .
           It
           s
           not
           desirable
           to
           match
           them
           in
           violence
           ,
           in
           selfconceitedness
           ,
           in
           rashness
           ,
           or
           false
           accusations
           ,
           in
           scorns
           ,
           or
           lowdness
           ,
           or
           length
           of
           speech
           .
           And
           as
           peaceable
           Readers
           are
           grieved
           with
           such
           disputes
           ,
           so
           usually
           the
           Antagonist
           is
           more
           hardened
           in
           his
           mistakes
           .
           If
           you
           have
           a
           friend
           that
           erreth
           ,
           whose
           recovery
           you
           desire
           ,
           be
           sure
           that
           you
           write
           not
           a
           confutation
           of
           his
           errors
           :
           for
           ordinarily
           that
           's
           the
           way
           to
           fasten
           him
           in
           them
           ,
           and
           make
           him
           worse
           .
           Some
           will
           think
           this
           a
           hard
           censure
           ,
           to
           pass
           on
           learned
           godly
           men
           ,
           whose
           hearts
           should
           be
           devoted
           to
           truth
           ,
           and
           who
           pretend
           to
           love
           the
           light
           that
           doth
           disclose
           it
           :
           But
           there
           's
           no
           reasoning
           against
           common
           unquestionable
           experience
           .
           Who
           will
           doubt
           whether
           it
           can
           be
           so
           ,
           when
           he
           sees
           it
           is
           so
           ?
           Of
           all
           the
           Cart-loads
           of
           controversal
           writings
           that
           swarm
           in
           the
           world
           ,
           how
           many
           can
           you
           name
           that
           convinced
           the
           Antagonist
           ,
           and
           brought
           him
           to
           a
           recantation
           ?
           Bethink
           your selves
           how
           many
           you
           can
           name
           .
           Nay
           how
           many
           that
           did
           not
           provoke
           and
           harden
           them
           ?
           By
           secret
           explications
           ,
           and
           loving
           debate
           ,
           the
           mindes
           of
           many
           have
           been
           changed
           ;
           and
           many
           by
           positive
           Asserting
           and
           proving
           the
           truth
           ;
           and
           I
           confess
           some
           by
           controversal
           writings
           that
           were
           written
           against
           others
           (
           els
           I
           would
           never
           meddle
           that
           way
           )
           but
           how
           few
           by
           those
           that
           are
           written
           in
           confutation
           of
           themselves
           ?
           As
           soon
           as
           you
           speak
           to
           men
           in
           the
           hearing
           of
           the
           world
           ,
           they
           presently
           apprehend
           their
           reputation
           to
           be
           so
           engaged
           ,
           that
           they
           
           are
           excieted
           to
           defend
           it
           with
           all
           their
           might
           ;
           and
           instead
           of
           an
           impartial
           consideration
           of
           your
           arguments
           ,
           and
           a
           ready
           entertainment
           of
           the
           truth
           ,
           they
           bend
           their
           wits
           to
           study
           how
           to
           make
           good
           what
           once
           they
           have
           delivered
           ,
           and
           to
           prove
           that
           true
           that
           once
           hath
           past
           their
           pens
           ,
           that
           the
           world
           may
           not
           think
           them
           so
           weak
           as
           to
           have
           mistaken
           .
           Nay
           when
           they
           do
           profess
           to
           love
           the
           truth
           as
           truth
           ,
           and
           to
           be
           willing
           to
           receive
           it
           ;
           yet
           this
           Self
           is
           so
           neer
           them
           ,
           and
           so
           potent
           with
           them
           ,
           that
           they
           cannot
           easily
           suspect
           that
           which
           is
           their
           own
           ;
           and
           especially
           if
           they
           have
           espoused
           it
           with
           any
           extraordinary
           endearment
           :
           It
           hath
           still
           a
           lovely
           aspect
           in
           their
           eyes
           ,
           and
           they
           think
           so
           intentively
           what
           may
           be
           said
           for
           it
           ,
           that
           they
           have
           scarce
           leisure
           or
           room
           or
           life
           to
           apprehend
           the
           force
           of
           that
           which
           is
           said
           against
           it
           .
           The
           first
           eyes
           which
           they
           cast
           on
           your
           writings
           ,
           is
           with
           a
           desire
           to
           finde
           some
           such
           weaknesses
           in
           them
           ,
           which
           may
           be
           matter
           of
           reproach
           ,
           or
           insulting
           for
           them
           ;
           and
           their
           endeavours
           are
           suited
           to
           their
           first
           intentions
           ;
           and
           thus
           are
           they
           byassed
           in
           their
           reading
           from
           end
           to
           end
           .
           You
           therefore
           multiply
           their
           temptations
           to
           err
           ,
           when
           you
           discover
           their
           error
           :
           For
           now
           you
           so
           involve
           the
           interest
           of
           their
           error
           with
           their
           own
           ,
           that
           they
           see
           they
           cannot
           confess
           but
           with
           some
           disgrace
           ,
           nor
           receive
           the
           truth
           without
           being
           so
           base
           as
           to
           confess
           themselves
           overcome
           :
           And
           therefore
           they
           muster
           up
           all
           their
           forces
           to
           maintain
           their
           opinions
           for
           the
           maintenance
           of
           their
           honour
           .
           It
           must
           be
           therefore
           for
           other
           mens
           sakes
           more
           then
           for
           their
           own
           ,
           that
           you
           must
           enterprise
           such
           works
           :
           Unless
           you
           meet
           with
           those
           eminently
           humble
           self-denying
           Divines
           (
           they
           say
           there
           are
           some
           such
           in
           the
           world
           )
           that
           are
           most
           jealous
           of
           their
           own
           ,
           through
           consciousness
           of
           their
           darkness
           ,
           and
           take
           it
           for
           the
           greatest
           victory
           to
           be
           conquered
           by
           the
           truth
           .
           I
           doubt
           not
           but
           there
           are
           some
           such
           humble
           souls
           ,
           where
           the
           window
           standeth
           open
           to
           the
           light
           ,
           though
           pride
           and
           prejudice
           shut
           it
           with
           the
           most
           .
           Of
           whom
           if
           you
           please
           to
           esteem
           me
           one
           ,
           I
           shall
           not
           much
           contradict
           you
           ,
           but
           shall
           thence
           suppose
           that
           you
           will
           rather
           permit
           me
           to
           speak
           plainly
           against
           the
           sin
           ,
           because
           I
           have
           suffered
           by
           it
           my self
           .
        
         
           And
           as
           to
           those
           other
           Reverend
           persons
           ,
           Dr.
           Owen
           and
           Mr.
           Blake
           ,
           whose
           displeasure
           hath
           been
           so
           much
           kindled
           against
           me
           ,
           
           I
           shall
           give
           you
           a
           brief
           account
           of
           my
           Reasons
           ,
           from
           the
           quality
           of
           their
           writings
           ,
           why
           I
           think
           that
           it
           is
           not
           to
           be
           done
           ,
           at
           least
           by
           any
           particular
           examination
           of
           their
           words
           .
        
         
           By
           the
           effects
           of
           what
           hath
           been
           said
           to
           them
           already
           ,
           you
           may
           strongly
           conjecture
           what
           good
           it
           would
           do
           them
           to
           be
           contradicted
           again
           .
           In
           the
           former
           writings
           there
           appeared
           so
           much
           calmness
           ,
           that
           one
           would
           have
           thought
           they
           had
           been
           men
           that
           could
           have
           endured
           a
           Reply
           :
           But
           for
           their
           second
           ,
           they
           so
           much
           differ
           from
           the
           first
           as
           if
           the
           men
           were
           not
           the
           same
           .
           If
           you
           judged
           by
           the
           storms
           that
           arise
           in
           these
           writings
           ,
           would
           you
           not
           think
           that
           I
           had
           somewhere
           reproached
           their
           persons
           ,
           or
           done
           some
           hainous
           thing
           against
           them
           ?
           But
           whether
           it
           be
           so
           ,
           I
           am
           content
           that
           the
           indifferent
           judge
           .
           For
           the
           former
           (
           Dr.
           Owen
           )
           I
           desire
           that
           any
           of
           his
           tenderest
           friends
           will
           peruse
           those
           few
           lines
           in
           which
           I
           contradicted
           him
           ,
           and
           if
           they
           can
           finde
           a
           word
           that
           is
           uncivil
           or
           abusive
           ,
           I
           shall
           be
           ready
           to
           disown
           it
           ,
           and
           to
           profess
           that
           I
           was
           guilty
           of
           provoking
           him
           to
           such
           an
           impatient
           entertainment
           .
           If
           I
           can
           understand
           my self
           and
           him
           ,
           and
           may
           judge
           by
           his
           complaints
           and
           by
           the
           complexion
           of
           his
           dispute
           ,
           the
           hainous
           injury
           that
           I
           have
           done
           him
           is
           that
           I
           have
           gain-said
           him
           ;
           And
           I
           had
           thought
           that
           half
           the
           humility
           which
           some
           of
           his
           professions
           of
           himself
           do
           intimate
           that
           he
           is
           possessed
           of
           ,
           would
           have
           caused
           a
           man
           to
           have
           judged
           this
           a
           pardonable
           fault
           .
           As
           long
           as
           his
           person
           is
           not
           once
           medled
           with
           ,
           but
           onely
           his
           words
           examined
           ,
           and
           cause
           set
           against
           cause
           ,
           and
           reason
           against
           reason
           ,
           what
           harm
           is
           done
           to
           him
           ?
           what
           bone
           is
           broken
           ?
           or
           what
           one
           feather
           is
           plucked
           from
           his
           plume
           ?
           Nay
           rather
           it
           hath
           occasioned
           the
           reparation
           of
           his
           honor
           with
           some
           ;
           For
           some
           that
           before
           judged
           that
           he
           meant
           as
           he
           spoke
           ,
           do
           now
           begin
           to
           believe
           that
           he
           meant
           better
           ;
           since
           he
           so
           earnestly
           contendeth
           that
           he
           meant
           as
           the
           Orthodox
           ,
           and
           seems
           to
           disclaim
           the
           Absolution
           of
           Unbelievers
           .
           And
           I
           must
           confess
           I
           do
           somwhat
           the
           less
           repent
           of
           those
           disputes
           that
           so
           much
           offend
           men
           ,
           when
           they
           have
           so
           good
           an
           issue
           for
           the
           matter
           ,
           though
           some
           accidental
           evils
           are
           occasioned
           by
           them
           .
           When
           a
           bad
           cause
           is
           disowned
           ,
           I
           have
           the
           thing
           that
           I
           intended
           :
           And
           though
           it
           be
           very
           angrily
           that
           we
           agree
           ,
           and
           close
           with
           somewhat
           a
           sharp
           collision
           ,
           yet
           it
           s
           well
           that
           we
           agree
           :
           Though
           I
           must
           say
           that
           
           it
           is
           so
           usual
           for
           men
           to
           love
           those
           of
           their
           own
           opinions
           ,
           that
           I
           marvailed
           to
           finde
           a
           man
           with
           such
           high
           indignation
           endeavouring
           to
           prove
           himself
           of
           his
           Opponents
           minde
           ;
           and
           that
           we
           should
           agree
           more
           passionately
           then
           we
           seemed
           to
           differ
           .
           As
           I
           little
           thought
           that
           Dr.
           Twisse
           had
           been
           of
           the
           same
           minde
           with
           my self
           and
           others
           in
           this
           point
           ;
           But
           Mr.
           Iessop
           hath
           peaceably
           and
           temperately
           proved
           it
           :
           and
           I
           therein
           rejoyce
           :
           so
           I
           less
           thought
           that
           Dr.
           Owen
           had
           been
           of
           the
           same
           minde
           ;
           but
           he
           hath
           hotly
           and
           haughtily
           proved
           it
           ;
           and
           therein
           also
           I
           rejoyce
           .
           As
           long
           as
           we
           come
           neerer
           ,
           and
           error
           goeth
           away
           with
           the
           disgrace
           ,
           we
           may
           the
           better
           bear
           the
           displeasure
           of
           the
           Reconciled
           .
        
         
           As
           for
           the
           great
           pains
           he
           hath
           taken
           about
           my
           Person
           (
           for
           the
           cause
           found
           him
           not
           work
           enough
           )
           to
           prove
           from
           my
           writings
           that
           I
           am
           so
           hypocritically
           proud
           ,
           I
           know
           not
           well
           what
           return
           to
           make
           him
           that
           will
           be
           acceptable
           .
           Should
           I
           as
           faithfully
           admonish
           him
           ,
           it
           would
           seem
           but
           a
           recrimination
           ;
           and
           its
           like
           he
           hath
           those
           that
           are
           nearer
           him
           that
           do
           it
           ,
           who
           need
           not
           take
           their
           ground
           from
           fame
           ,
           and
           whose
           words
           may
           meet
           with
           less
           indignation
           :
           Should
           I
           tell
           him
           that
           a
           Minister
           is
           not
           to
           be
           prodigal
           of
           his
           reputation
           ,
           because
           it
           is
           not
           his
           own
           ,
           and
           that
           a
           man
           that
           is
           voluminously
           slandered
           ,
           and
           that
           is
           Calumniated
           by
           the
           off-spring
           which
           such
           Reverend
           men
           as
           he
           hath
           midwived
           into
           the
           world
           ,
           may
           possibly
           open
           his
           mouth
           against
           the
           Calumniator
           ,
           and
           clear
           his
           innocency
           and
           the
           truth
           without
           a
           predominant
           degree
           of
           pride
           ,
           I
           should
           probably
           incurr
           the
           censure
           of
           being
           yet
           more
           proud
           ,
           by
           denying
           any
           thing
           that
           is
           charged
           upon
           me
           ;
           though
           it
           were
           that
           Heresie
           it self
           which
           his
           parallel
           doth
           seem
           to
           his
           Readers
           to
           accuse
           me
           of
           .
           If
           I
           should
           tell
           him
           that
           I
           do
           unfeignedly
           confess
           the
           truth
           of
           his
           accusation
           ,
           and
           that
           I
           was
           aware
           of
           Pride
           and
           Hypocrisie
           in
           my
           heart
           before
           he
           told
           me
           of
           them
           ,
           and
           that
           the
           subduing
           of
           them
           is
           the
           business
           of
           my
           desires
           and
           care
           ,
           it
           s
           ten
           to
           one
           but
           I
           shall
           be
           proud
           in
           seeming
           so
           humble
           as
           to
           confess
           my
           pride
           ,
           and
           that
           these
           (
           as
           he
           speaks
           )
           are
           but
           good
           words
           to
           cover
           it
           .
           But
           yet
           confess
           it
           I
           must
           and
           will
           ,
           how
           proud
           soever
           I
           be
           in
           the
           confession
           .
        
         
           One
           evidence
           of
           it
           which
           I
           have
           heard
           from
           the
           apprehension
           
           of
           others
           ,
           viz.
           because
           I
           gave
           him
           not
           his
           due
           Titles
           of
           honour
           ,
           is
           no
           whit
           cogent
           with
           me
           that
           know
           the
           case
           :
           and
           I
           think
           my
           justification
           is
           unanswerable
           :
           viz.
           that
           when
           my
           papers
           were
           written
           he
           was
           not
           Doctor
           ,
           though
           he
           was
           when
           they
           came
           out
           of
           the
           press
           .
        
         
           Whether
           it
           be
           not
           harder
           measure
           that
           I
           have
           met
           with
           at
           his
           hand
           ,
           I
           desire
           you
           to
           judge
           by
           two
           or
           three
           particulars
           .
        
         
           1.
           
           Though
           I
           did
           purposely
           again
           and
           again
           profess
           that
           I
           reckoned
           not
           all
           to
           be
           Antinomians
           that
           held
           only
           some
           one
           or
           few
           of
           their
           opinions
           ,
           that
           are
           not
           the
           worst
           ▪
           and
           in
           particular
           ,
           not
           all
           that
           held
           the
           very
           same
           opinion
           against
           which
           I
           argued
           with
           him
           ,
           and
           withall
           entitle
           him
           [
           The
           most
           sober
           and
           learned
           man
           that
           I
           know
           of
           that
           writes
           that
           way
           ]
           even
           for
           that
           opinion
           ;
           yet
           doth
           he
           think
           meet
           to
           publish
           to
           the
           world
           that
           I
           [
           enroll
           him
           into
           the
           Troop
           of
           Antinomians
           ,
           ]
           when
           he
           is
           unable
           to
           produce
           a
           syllable
           of
           mine
           that
           hath
           such
           a
           signification
           .
           I
           think
           this
           dealing
           is
           not
           fair
           .
        
         
           2.
           
           He
           untruly
           chargeth
           me
           with
           [
           traducing
           him
           for
           maintaining
           and
           giving
           countenance
           to
           the
           Propositions
           which
           I
           mentioned
           pag.
           189.
           ]
           on
           his
           pag.
           9.
           and
           3.
           and
           thereupon
           groundeth
           his
           tragical
           exclamations
           .
           I
           mentioned
           him
           as
           the
           author
           of
           these
           particular
           words
           which
           I
           annexed
           to
           his
           name
           ,
           which
           I
           judged
           indeed
           unsound
           ;
           but
           will
           it
           thence
           follow
           that
           I
           fasten
           on
           him
           all
           the
           errors
           that
           I
           mention
           in
           the
           precedent
           or
           subsequent
           pages
           ?
           Having
           read
           my
           words
           inconsiderately
           ,
           he
           exclaims
           against
           supposed
           injuries
           ,
           which
           were
           caused
           by
           the
           mistakes
           of
           his
           own
           imagination
           ,
           and
           are
           not
           to
           be
           found
           in
           any
           of
           my
           expressions
           .
           A
           stranger
           that
           reads
           his
           passionate
           scorns
           upon
           such
           occasions
           ,
           and
           had
           not
           read
           the
           words
           which
           did
           offend
           him
           ,
           would
           little
           think
           that
           so
           learned
           a
           man
           should
           make
           such
           a
           stir
           upon
           the
           pretence
           of
           a
           charge
           that
           was
           never
           brought
           against
           him
           ,
           but
           only
           against
           others
           ,
           a
           leaf
           before
           the
           mention
           of
           his
           name
           .
           If
           he
           ask
           ,
           Why
           then
           did
           I
           there
           mention
           his
           name
           ?
           I
           answer
           ;
           As
           he
           defendeth
           that
           particular
           opinion
           which
           his
           words
           express
           ,
           and
           not
           as
           defending
           all
           that
           other
           men
           are
           charged
           with
           :
           and
           I
           mentioned
           his
           ,
           because
           it
           is
           too
           like
           to
           theirs
           ,
           and
           they
           are
           encouraged
           by
           it
           ,
           as
           Mr.
           Eyres
           allegations
           may
           evince
           .
        
         
         
           3.
           
           When
           in
           the
           close
           of
           my
           confession
           pag.
           462.
           
           I
           called
           so
           large
           a
           recital
           of
           other
           mens
           words
           ,
           [
           a
           spending
           of
           much
           time
           to
           little
           purpose
           ,
           ]
           even
           to
           satisfie
           those
           that
           look
           too
           much
           at
           the
           names
           of
           men
           ,
           he
           feigneth
           me
           to
           speak
           this
           in
           reference
           to
           the
           matter
           and
           manner
           of
           the
           Book
           .
        
         
           4.
           
           His
           splendid
           fiction
           of
           the
           terrible
           conditions
           which
           I
           put
           upon
           my
           answerer
           ,
           and
           his
           insultings
           thereupon
           ,
           are
           only
           the
           effects
           of
           his
           inadvertency
           and
           mistakes
           
             (
             pag.
          
           45.
           )
           as
           I
           shall
           shew
           anon
           .
        
         
           Pag.
           5.
           
           His
           pretended
           knowledge
           of
           me
           ,
           as
           if
           it
           were
           upon
           much
           acquaintance
           and
           experience
           ,
           doth
           argue
           much
           sagacity
           .
           I
           think
           I
           have
           seen
           him
           as
           oft
           as
           he
           hath
           seen
           me
           ,
           and
           yet
           my
           knowledge
           of
           him
           is
           very
           small
           .
        
         
           In
           his
           anatomizing
           of
           my
           pride
           pag.
           6
           he
           playes
           the
           after-game
           more
           plausibly
           than
           his
           Brethren
           played
           the
           fore-game
           .
           They
           go
           before
           ,
           (
           and
           partly
           by
           his
           help
           )
           and
           publish
           abundance
           of
           Calumnies
           of
           me
           to
           the
           world
           ,
           telling
           them
           not
           only
           that
           I
           am
           a
           Papist
           ,
           but
           what
           books
           they
           were
           that
           made
           me
           a
           Papist
           ,
           and
           what
           Emissaries
           I
           have
           in
           all
           parts
           of
           the
           Land
           ,
           with
           much
           more
           of
           the
           like
           .
           When
           my
           discovery
           of
           their
           abuse
           did
           frustrate
           much
           of
           their
           design
           ,
           this
           Learned
           man
           comes
           after
           them
           ,
           and
           at
           last
           will
           prove
           me
           proud
           for
           contradicting
           them
           ;
           forsooth
           for
           talking
           so
           much
           of
           my self
           .
           As
           if
           one
           of
           the
           Doctors
           friends
           should
           accuse
           me
           of
           theft
           ,
           or
           murder
           at
           the
           Assize
           ,
           and
           when
           I
           have
           justified
           my
           innocency
           ,
           the
           Doctor
           should
           come
           after
           him
           ,
           and
           tell
           how
           much
           I
           had
           spoken
           for
           my self
           ,
           and
           prove
           me
           thereby
           to
           be
           proud
           and
           selfish
           .
           The
           truth
           is
           ,
           I
           am
           conscious
           of
           so
           much
           of
           these
           sins
           ,
           and
           so
           far
           believe
           the
           odiousness
           and
           danger
           of
           them
           ,
           that
           I
           take
           such
           books
           as
           this
           Doctors
           for
           a
           great
           mercy
           ;
           as
           knowing
           that
           strong
           corruptions
           must
           have
           something
           that
           is
           strong
           to
           work
           the
           cure
           ,
           and
           a
           hard
           knot
           must
           have
           a
           sharp
           wedge
           ;
           a
           Shimei
           may
           be
           sent
           of
           God
           for
           good
           ;
           and
           how
           unrighteous
           soever
           the
           monitor
           may
           be
           ,
           I
           am
           abundantly
           beholden
           to
           God
           that
           doth
           permit
           it
           ;
           I
           had
           rather
           have
           a
           Messenger
           of
           Satan
           to
           buffet
           me
           ,
           than
           be
           exalted
           above
           measure
           .
           I
           confess
           my
           pride
           needs
           sharper
           reprehensions
           than
           friends
           have
           ever
           used
           about
           me
           ;
           and
           therefore
           they
           are
           better
           from
           any
           body
           than
           from
           no
           body
           .
           But
           I
           must
           say
           ,
           that
           I
           despair
           
           of
           speaking
           ,
           writing
           or
           doing
           any
           thing
           so
           exactly
           ,
           but
           that
           ingenious
           malice
           may
           plausibly
           put
           it
           into
           as
           odious
           a
           dress
           as
           this
           Reverend
           man
           (
           I
           hope
           with
           a
           better
           mind
           )
           hath
           there
           cloathed
           the
           passages
           with
           ,
           which
           he
           refers
           to
           .
        
         
           Pag.
           7.
           
           His
           passion
           quite
           conquereth
           his
           ingenuity
           ,
           while
           he
           is
           not
           contented
           to
           ease
           his
           spleen
           on
           me
           alone
           ,
           but
           must
           fall
           upon
           the
           Worcestershire
           profession
           of
           faith
           ,
           and
           therein
           pick
           quarrels
           with
           the
           plainest
           passages
           ,
           contrary
           to
           the
           sence
           that
           I
           had
           told
           him
           in
           my
           explication
           we
           took
           the
           words
           in
           ;
           and
           can
           find
           that
           [
           in
           sundry
           particulars
           therein
           we
           give
           too
           great
           a
           countenance
           to
           the
           Socinian
           abominations
           ]
           when
           we
           have
           professed
           that
           we
           believe
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           then
           that
           we
           consent
           to
           take
           this
           God
           for
           our
           God
           and
           chief
           Good
           ,
           this
           Christ
           for
           our
           only
           Saviour
           ,
           &c.
           he
           can
           find
           us
           directly
           answering
           Mr.
           Biddle
           ,
           and
           distinguishing
           the
           Lord
           Jesus
           our
           Redeemer
           as
           our
           Lord
           from
           that
           one
           true
           God
           ]
           as
           if
           we
           did
           not
           include
           the
           three
           persons
           in
           the
           first
           Article
           of
           our
           consent
           ,
           and
           in
           the
           second
           respect
           the
           office
           of
           Christ
           rather
           than
           the
           pure
           Godhead
           considered
           in
           it self
           ,
           whi●h
           was
           expressed
           before
           !
           Or
           as
           if
           we
           had
           not
           plainly
           prevented
           such
           exceptions
           !
           As
           God
           is
           offered
           ,
           so
           is
           he
           to
           be
           accepted
           ;
           and
           therefore
           our
           consent
           must
           respect
           the
           benefits
           and
           offices
           ,
           and
           not
           only
           the
           persons
           in
           the
           Trinity
           as
           such
           .
           And
           did
           this
           Reverend
           man
           forget
           how
           oft
           Paul
           hath
           given
           him
           the
           very
           same
           cause
           to
           suspect
           his
           words
           of
           countenancing
           Socinianism
           (
           excepting
           the
           difference
           of
           the
           authors
           )
           as
           we
           have
           done
           ;
           I
           mean
           ,
           how
           oft
           he
           doth
           as
           plainly
           distinguish
           as
           we
           here
           do
           !
           But
           because
           such
           eyes
           will
           not
           look
           at
           an
           explication
           in
           the
           distant
           leaves
           ,
           we
           have
           since
           tryed
           a
           further
           remedy
           against
           such
           Calumniations
           ,
           by
           putting
           our
           exposition
           in
           the
           margent
           ,
           that
           he
           that
           will
           see
           the
           words
           themselves
           ,
           may
           see
           them
           .
           But
           when
           all
           is
           done
           ,
           you
           see
           what
           dealing
           you
           must
           expect
           .
           I
           look
           not
           to
           scape
           the
           fangs
           of
           such
           excepters
           ,
           if
           I
           say
           that
           I
           believe
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ;
           for
           no
           doubt
           but
           some
           of
           them
           can
           find
           heresie
           or
           somewhat
           that
           countenanceth
           it
           in
           this
           .
        
         
           But
           the
           hardest
           measure
           of
           all
           that
           I
           have
           from
           him
           is
           in
           his
           Socinian
           parallel
           in
           11.
           
           Articles
           ,
           page
           11.12
           .
           &c.
           I
           never
           met
           with
           Reader
           but
           understood
           without
           doubt
           ,
           that
           he
           mentioned
           
           the
           words
           in
           the
           English
           Letter
           as
           mine
           :
           But
           he
           was
           wiser
           than
           to
           say
           so
           ,
           much
           more
           to
           quote
           the
           places
           where
           they
           are
           all
           found
           .
           Indeed
           part
           of
           them
           are
           the
           common
           Protestant
           doctrine
           ;
           and
           part
           of
           them
           never
           fell
           from
           my
           pen
           ,
           nor
           came
           into
           my
           thoughts
           with
           any
           approbation
           .
           Yet
           hath
           he
           so
           prudently
           managed
           the
           business
           ,
           that
           his
           Readers
           shall
           generally
           think
           he
           chargeth
           them
           on
           me
           (
           and
           who
           will
           not
           believe
           him
           rather
           then
           search
           he
           knows
           not
           where
           to
           disprove
           him
           ?
           )
           and
           yet
           he
           may
           deny
           it
           when
           ever
           he
           is
           blamed
           for
           it
           .
        
         
           Having
           thus
           given
           you
           an
           account
           of
           the
           quality
           of
           that
           Appendix
           ,
           I
           hope
           you
           see
           sufficient
           Reason
           why
           I
           should
           forbear
           a
           more
           particular
           Reply
           .
           Nor
           will
           I
           vie
           with
           him
           in
           poetical
           shreds
           and
           adages
           ,
           though
           a
           Polyanthea
           or
           Erasmus
           Apopthegms
           would
           furnish
           me
           without
           any
           further
           travel
           .
        
         
           And
           next
           as
           to
           Mr.
           Blake
           ,
           I
           find
           more
           cause
           in
           his
           last
           writings
           to
           deter
           me
           from
           all
           Disputations
           where
           pious
           men
           may
           think
           themselves
           concerned
           ,
           than
           to
           encourage
           me
           to
           proceed
           in
           the
           justest
           defence
           .
           And
           I
           confess
           it
           repenteth
           me
           for
           his
           own
           sake
           that
           ever
           I
           defended
           my self
           against
           his
           accusations
           ,
           and
           that
           I
           did
           not
           silently
           suffer
           him
           to
           say
           what
           he
           would
           :
           though
           yet
           I
           am
           willing
           that
           the
           equity
           of
           the
           Reasons
           which
           I
           gave
           for
           my
           Replying
           to
           him
           in
           that
           Apologie
           ,
           be
           censured
           by
           any
           impartial
           man
           :
           even
           those
           that
           I
           have
           expressed
           in
           my
           preface
           to
           that
           Book
           .
           But
           I
           could
           not
           then
           see
           the
           consequents
           as
           to
           himself
           .
        
         
           I
           am
           heartily
           sorry
           that
           I
           have
           become
           by
           my
           defence
           ,
           an
           occasion
           or
           temptation
           of
           so
           much
           offence
           ,
           and
           of
           so
           much
           distemper
           and
           injustice
           to
           a
           man
           whom
           I
           so
           much
           love
           and
           honour
           ;
           should
           I
           speak
           any
           further
           for
           that
           which
           I
           am
           confident
           is
           the
           truth
           of
           God
           ,
           how
           much
           more
           might
           I
           offend
           and
           tempt
           him
           ?
           I
           well
           hoped
           that
           he
           that
           made
           the
           assault
           on
           his
           Brother
           would
           have
           patiently
           heard
           an
           answer
           ;
           and
           have
           been
           glad
           of
           such
           a
           collation
           of
           our
           several
           thoughts
           as
           might
           tend
           in
           any
           measure
           to
           beat
           out
           the
           truth
           .
           As
           he
           thought
           it
           was
           for
           God
           that
           he
           assaulted
           me
           ,
           so
           I
           as
           verily
           think
           it
           was
           for
           God
           and
           his
           certain
           truth
           that
           I
           wrote
           my
           defence
           .
           And
           if
           I
           be
           mistaken
           ,
           why
           should
           he
           be
           so
           angry
           at
           it
           ?
           when
           I
           know
           he
           takes
           not
           himself
           to
           be
           infallible
           .
           When
           I
           wrote
           〈◊〉
           the
           Index
           the
           contents
           
           of
           one
           section
           ,
           thus
           [
           
             whether
             it
             be
             virtually
             written
             in
             Scripture
             that
          
           Mr.
           Blake
           
             is
             justified
             ?
             and
             whether
             it
             is
          
           de
           fide
           ,
           ]
           he
           saith
           (
           pag.
           336.
           )
           that
           [
           
             he
             did
             not
             without
             trembling
             of
             spirit
             read
             ,
             nor
             without
             tears
             think
             upon
             this
             thus
             put
             to
             the
             question
             .
          
           ]
           And
           what
           's
           the
           reason
           ?
           why
           saith
           he
           [
           
             Who
             would
             not
             believe
             that
             I
             had
             directly
             asserted
             it
             ,
             or
             made
             some
             unsavooy
             vaunts
             about
             it
             ?
          
           ]
           Truly
           ,
           no
           man
           would
           believe
           it
           from
           these
           words
           ,
           that
           knows
           what
           an
           Index
           is
           ;
           but
           would
           understand
           that
           it
           tels
           him
           the
           matter
           that
           is
           contained
           in
           the
           page
           that
           it
           referreth
           him
           to
           ,
           and
           not
           the
           matter
           directly
           asserted
           by
           another
           .
           And
           must
           we
           not
           dispute
           against
           that
           also
           which
           is
           indirectly
           asserted
           ?
           I
           profess
           it
           never
           came
           into
           my
           thoughts
           that
           the
           most
           render
           passionate
           man
           ,
           that
           was
           not
           melancholy
           ,
           could
           have
           so
           much
           matter
           of
           offence
           in
           those
           words
           as
           to
           tremble
           or
           weep
           at
           them
           .
           It
           is
           a
           case
           wherein
           I
           must
           speak
           of
           some
           individual
           ,
           or
           I
           could
           not
           speake
           to
           the
           purpose
           .
           For
           it
           s
           granted
           that
           it
           is
           not
           every
           mans
           justification
           that
           is
           
             de
             fide
          
           ,
           nor
           every
           justified
           mans
           ,
           and
           yet
           some
           mens
           was
           .
           Had
           I
           instanced
           in
           Peter
           or
           Paul
           ,
           it
           had
           been
           nothing
           to
           out
           business
           :
           For
           I
           confess
           that
           Scripture
           declareth
           them
           to
           be
           justified
           .
           Titius
           and
           Sompronius
           I
           knew
           not
           ,
           and
           therefore
           could
           not
           instance
           in
           them
           .
           Should
           I
           have
           instanced
           in
           my self
           ,
           he
           might
           have
           taken
           it
           for
           sophistical
           :
           For
           the
           disproof
           of
           my
           own
           certainty
           of
           justification
           ,
           is
           no
           disproof
           of
           another
           mans
           ;
           whom
           then
           could
           I
           more
           reasonably
           and
           fitly
           instance
           in
           than
           the
           Opponent
           himself
           ?
           especially
           being
           a
           man
           of
           whose
           sincerity
           I
           am
           so
           confident
           .
           It
           never
           entered
           into
           my
           apprehension
           that
           this
           was
           any
           more
           wrong
           to
           him
           ,
           than
           it
           would
           have
           been
           to
           have
           put
           this
           question
           ,
           Whether
           Mr.
           
             Blake's
             Soul
             be
             in
             loco
          
           ,
           if
           I
           had
           been
           disputing
           with
           him
           
             whether
             anima
             humana
             sit
             in
             loco
             ?
          
           I
           profess
           if
           it
           were
           to
           do
           again
           ,
           I
           know
           not
           how
           more
           fitly
           to
           express
           it
           .
           But
           if
           I
           have
           not
           skill
           enough
           to
           draw
           the
           index
           of
           a
           Section
           ,
           without
           so
           great
           sin
           or
           offence
           as
           shall
           cast
           so
           Reverend
           a
           man
           into
           
             trembling
             and
             tears
          
           (
           no
           doubt
           ,
           in
           compassion
           of
           me
           )
           I
           think
           its
           time
           to
           lay
           by
           this
           kinde
           of
           work
           .
        
         
           I
           have
           been
           (
           it
           seems
           )
           also
           a
           temptation
           to
           him
           to
           tell
           the
           world
           such
           stories
           of
           my self
           ,
           as
           I
           little
           thought
           such
           a
           man
           would
           have
           reported
           .
           As
           Mr.
           Robertson
           talks
           so
           confidently
           of
           his
           discourses
           with
           Mr.
           Hothkis
           who
           professes
           he
           never
           saw
           
           him
           or
           spoke
           a
           word
           to
           him
           ;
           so
           doth
           my
           dear
           friend
           Mr.
           Blake
           tell
           the
           world
           as
           truly
           ,
           once
           on
           the
           credit
           of
           his
           Informer
           ,
           but
           again
           absolutely
           without
           such
           limitation
           ,
           that
           I
           have
           given
           out
           that
           I
           have
           made
           some
           body
           my
           Convert
           ,
           who
           professeth
           now
           to
           be
           satisfied
           in
           his
           Book
           :
           Whereas
           he
           might
           as
           truly
           have
           told
           them
           ,
           that
           I
           take
           my self
           to
           be
           King
           of
           France
           or
           Spain
           .
           If
           he
           will
           bring
           his
           tale-carriers
           face
           to
           face
           ,
           and
           prove
           by
           any
           faithful
           witness
           that
           I
           ever
           boasted
           of
           any
           man
           as
           my
           Convert
           ,
           or
           ever
           said
           of
           one
           man
           living
           that
           I
           had
           made
           him
           my
           Convert
           ,
           in
           any
           matter
           of
           such
           opinions
           ,
           I
           will
           give
           you
           leave
           to
           spit
           in
           my
           face
           and
           call
           me
           lyar
           .
        
         
           As
           fairly
           doth
           he
           cast
           his
           censures
           on
           the
           credit
           of
           his
           Informers
           at
           the
           Wocestershire
           combination
           (
           as
           he
           termeth
           it
           )
           [
           
             that
             the
             most
             prophane
             ,
             where
             the
             Minister
             carries
             any
             Authority
             ,
             are
             as
             forward
             as
             any
          
           ]
           with
           more
           of
           the
           like
           :
           whereas
           if
           he
           had
           been
           unsatisfied
           in
           their
           proceedings
           ,
           there
           are
           many
           Reverend
           Brethren
           there
           that
           would
           have
           readily
           given
           him
           an
           account
           of
           them
           ,
           and
           a
           better
           information
           :
           And
           he
           was
           publickly
           told
           by
           them
           and
           me
           ,
           that
           we
           were
           not
           gathering
           Churches
           or
           taking
           in
           members
           ,
           and
           therefore
           not
           discerning
           who
           were
           meet
           ;
           but
           only
           discerning
           who
           did
           account
           themselves
           as
           such
           ,
           and
           profess
           themselves
           such
           already
           .
        
         
           And
           as
           fairly
           doth
           he
           report
           that
           he
           hears
           I
           [
           
             bring
             in
             the
             name
             of
             Reverend
          
           Mr.
           Ball
           
             to
             give
             honor
             to
             this
             ,
             that
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             and
             the
             reformed
             Churches
             is
             one
             and
             the
             same
             ,
             or
             inconsiderably
             differing
             in
             this
             of
             justification
          
           ;
           ]
           And
           then
           tels
           us
           that
           he
           heard
           it
           himself
           and
           told
           Mr.
           Ball
           of
           it
           ,
           and
           that
           he
           disclaimed
           it
           .
           Whereas
           1.
           
           It
           was
           not
           half
           this
           much
           that
           I
           spake
           .
           2.
           
           And
           do
           not
           know
           that
           ever
           I
           spake
           it
           to
           three
           men
           ,
           or
           more
           .
           3.
           
           And
           I
           must
           profess
           to
           the
           world
           that
           the
           man
           I
           had
           it
           from
           was
           Mr.
           Blake
           himself
           ,
           and
           only
           him
           ,
           and
           that
           at
           too
           several
           times
           ,
           once
           mentioning
           the
           Papists
           doctrine
           ,
           and
           the
           other
           time
           the
           Arminians
           about
           justification
           ;
           and
           that
           he
           reported
           the
           neerness
           of
           us
           to
           them
           ,
           as
           Mr.
           Ball
           's
           saying
           ,
           but
           never
           told
           me
           with
           it
           one
           word
           of
           his
           disowning
           it
           .
           4.
           
           And
           I
           never
           spake
           this
           my self
           ,
           as
           approving
           the
           conceit
           ,
           that
           the
           Papists
           and
           we
           did
           so
           inconsiderably
           differ
           herein
           .
           And
           now
           let
           the
           equity
           of
           Mr.
           Blakes
           dealing
           be
           judged
           of
           ,
           whether
           he
           
           were
           a
           fit
           man
           publickly
           to
           accuse
           me
           of
           this
           crime
           ,
           who
           was
           my
           only
           Author
           .
           I
           would
           never
           have
           mentioned
           these
           things
           ,
           if
           he
           had
           not
           thus
           necessitated
           me
           .
           Though
           I
           am
           in
           doubt
           that
           he
           will
           take
           it
           ill
           ,
           that
           in
           all
           these
           things
           I
           deny
           his
           Accusations
           ,
           and
           do
           not
           by
           my
           silence
           interpretatively
           belye
           my self
           .
        
         
           And
           as
           to
           the
           main
           bulk
           of
           his
           Disputes
           against
           me
           ,
           I
           must
           needs
           say
           that
           there
           is
           such
           ordinary
           mistaking
           the
           sence
           ,
           or
           quite
           overlooking
           the
           drift
           of
           my
           Arguments
           and
           Answers
           ,
           and
           obscuring
           the
           matter
           with
           meer
           shifts
           and
           confusions
           ,
           that
           if
           I
           should
           give
           a
           punctual
           answer
           to
           such
           a
           book
           ,
           I
           think
           the
           perusal
           of
           it
           would
           be
           ungratefull
           to
           the
           Reader
           .
           For
           what
           profit
           can
           it
           be
           to
           any
           man
           to
           be
           convinced
           at
           so
           dear
           a
           rate
           ,
           how
           much
           Mr.
           Blake
           hath
           miscaried
           in
           his
           arguing
           ?
           I
           know
           my
           censures
           of
           his
           labors
           are
           like
           to
           be
           provoking
           :
           But
           who
           can
           help
           that
           ?
           Had
           I
           thought
           him
           in
           the
           right
           ,
           I
           had
           never
           contradicted
           him
           .
           Or
           could
           I
           yet
           see
           that
           I
           have
           erred
           ,
           I
           must
           needs
           approve
           that
           light
           which
           did
           reveal
           it
           :
           And
           if
           I
           be
           in
           the
           wrong
           ,
           it
           is
           no
           news
           for
           an
           erring
           man
           to
           think
           that
           he
           doth
           not
           err
           ;
           and
           if
           he
           think
           not
           so
           ,
           he
           doth
           not
           err
           in
           minde
           ,
           but
           in
           word
           .
           But
           if
           I
           prove
           in
           the
           right
           ,
           if
           it
           will
           not
           excuse
           me
           that
           I
           do
           but
           ward
           off
           the
           blow
           that
           he
           giveth
           me
           ,
           not
           that
           I
           plead
           for
           Gods
           truth
           ,
           at
           least
           let
           it
           excuse
           me
           that
           some
           evidence
           is
           cogent
           ,
           and
           some
           light
           so
           constraining
           that
           I
           cannot
           chuse
           but
           think
           as
           I
           do
           think
           ,
           till
           I
           have
           better
           evidence
           to
           the
           contrary
           than
           doth
           appear
           in
           Mr.
           Blakes
           Reply
           .
           And
           so
           little
           is
           my
           understanding
           at
           the
           disposal
           of
           my
           will
           ,
           that
           if
           my
           life
           lay
           on
           it
           ,
           I
           could
           not
           choose
           but
           be
           perswaded
           in
           my
           heart
           ,
           that
           Mr.
           Blakes
           Reply
           is
           so
           full
           of
           mistakes
           ,
           and
           built
           upon
           such
           misunderstanding
           of
           the
           words
           that
           he
           Replyeth
           to
           ,
           that
           it
           tendeth
           more
           to
           darken
           the
           truth
           than
           to
           clear
           it
           ,
           and
           to
           pervert
           the
           inconsiderate
           that
           will
           take
           things
           on
           trust
           ,
           or
           think
           his
           cause
           best
           that
           hath
           the
           last
           word
           to
           colour
           it
           ,
           and
           put
           a
           gloss
           upon
           it
           :
           and
           that
           there
           needs
           no
           more
           with
           the
           judicious
           Reader
           that
           is
           willing
           to
           try
           before
           he
           trust
           ,
           and
           thinks
           the
           truth
           is
           worth
           his
           labour
           ,
           than
           impartially
           to
           read
           over
           the
           words
           that
           Mr.
           Blake
           doth
           Reply
           to
           ,
           for
           the
           manifesting
           of
           the
           insufficiency
           of
           his
           Reply
           ,
           as
           to
           the
           main
           of
           the
           cause
           .
           He
           will
           
           think
           this
           is
           great
           confidence
           ;
           but
           what
           Remedy
           ?
           I
           think
           he
           is
           neer
           as
           confident
           :
           though
           both
           be
           not
           in
           the
           right
           .
           And
           I
           doubt
           not
           but
           Dr.
           Owen
           can
           see
           the
           height
           of
           my
           Pride
           in
           this
           confidence
           .
           But
           certainly
           when
           ever
           I
           come
           to
           be
           so
           humble
           as
           to
           believe
           all
           that
           such
           Reverend
           Brethren
           say
           ,
           I
           must
           needs
           be
           so
           Proud
           as
           to
           disbelieve
           those
           that
           contradict
           them
           ;
           For
           I
           see
           it
           a
           matter
           not
           to
           hoped
           for
           ,
           that
           ever
           they
           that
           are
           so
           offended
           with
           me
           ,
           should
           come
           to
           an
           agreement
           among
           themselves
           .
           As
           Dr.
           Owen
           and
           Mr.
           Blake
           are
           against
           me
           ;
           so
           Mr.
           Blake
           and
           I
           are
           against
           Dr.
           Owen
           ,
           and
           so
           its
           runs
           round
           .
           And
           if
           I
           should
           be
           so
           humible
           as
           to
           agree
           with
           one
           of
           them
           ,
           what
           shall
           I
           do
           for
           another
           inconsistent
           humilitie
           ,
           to
           make
           me
           of
           the
           others
           minde
           that
           is
           against
           him
           ?
        
         
           I
           must
           confess
           that
           there
           is
           one
           part
           of
           the
           contest
           between
           Mr.
           Blake
           and
           me
           at
           least
           ,
           that
           I
           think
           well
           worthy
           a
           review
           ,
           and
           that
           is
           the
           question
           about
           the
           nature
           of
           that
           faith
           which
           gives
           Right
           to
           Sacraments
           :
           For
           as
           it
           is
           a
           matter
           that
           comes
           so
           frequently
           into
           practice
           ,
           and
           of
           such
           moment
           to
           particular
           persons
           ,
           to
           Ministers
           and
           to
           the
           welfare
           of
           the
           Church
           ,
           so
           I
           do
           not
           know
           of
           any
           that
           hath
           said
           so
           much
           for
           that
           cause
           which
           I
           yet
           account
           so
           bad
           ,
           as
           Mr.
           Blake
           hath
           done
           ;
           and
           indeed
           he
           hath
           put
           a
           fairer
           gloss
           on
           this
           than
           on
           any
           of
           the
           rest
           .
           And
           yet
           in
           my
           judgement
           he
           hath
           left
           it
           so
           naked
           ,
           that
           a
           little
           diligence
           and
           impartially
           may
           do
           much
           to
           discover
           his
           opinions
           to
           be
           inconsistent
           (
           if
           reduced
           into
           practice
           )
           with
           the
           Purity
           of
           the
           Church
           ,
           and
           such
           as
           is
           unworthy
           the
           patronage
           of
           Godly
           learned
           men
           .
           Yet
           in
           this
           I
           perceive
           his
           writings
           have
           success
           :
           For
           I
           hear
           that
           some
           Reverend
           Godly
           men
           of
           his
           acquaintance
           are
           so
           confident
           that
           he
           is
           in
           the
           right
           ,
           that
           they
           marvel
           that
           ever
           I
           should
           hold
           the
           contrary
           ,
           and
           blame
           me
           as
           defending
           a
           principal
           point
           in
           the
           Independent
           cause
           .
           The
           Lord
           enlighten
           us
           ,
           and
           pardon
           it
           to
           us
           ,
           which
           soever
           of
           us
           it
           be
           that
           is
           mistaken
           ,
           and
           doth
           wrong
           the
           Church
           of
           God.
           
        
         
           There
           are
           four
           several
           Titles
           that
           are
           or
           may
           be
           produced
           to
           Baptism
           :
           The
           first
           is
           sincere
           Saving
           Faith
           :
           The
           second
           is
           the
           profession
           of
           such
           sincere
           Faith
           :
           The
           third
           is
           a
           Dogmatical
           Faith
           ,
           short
           of
           Justifying
           Faith
           :
           The
           fourth
           is
           a
           profession
           of
           that
           Dogmatical
           Faith.
           I
           say
           ,
           that
           only
           they
           that
           have
           the
           Justifying
           
           Faith
           ,
           have
           a
           Promise-Right
           to
           Baptism
           ,
           properly
           so
           called
           ;
           which
           I
           called
           a
           Right
           
             Coram
             Deo
          
           :
           but
           that
           the
           professors
           of
           such
           a
           Faith
           and
           their
           seed
           have
           an
           Analogical
           Consequential
           Right
           which
           followeth
           on
           Gods
           Precept
           to
           a
           Minister
           to
           Baptize
           them
           .
           This
           I
           called
           Right
           
             Coram
             Ecclesiâ
          
           ,
           and
           is
           less
           properly
           a
           Right
           .
           And
           that
           the
           bare
           word
           Right
           might
           be
           no
           occasion
           of
           quarrel
           ,
           I
           distinguished
           of
           Right
           ;
           and
           shewed
           how
           far
           I
           affirmed
           or
           denyed
           it
           :
           But
           such
           distinctions
           and
           conclusions
           are
           nothing
           to
           the
           business
           with
           Mr.
           Blake
           ;
           but
           fittest
           to
           be
           passed
           by
           .
           I
           conclude
           in
           a
           word
           that
           every
           professor
           of
           a
           Justifying
           Faith
           (
           that
           doth
           not
           invalidate
           his
           own
           profession
           )
           hath
           such
           a
           claim
           to
           Baptism
           for
           himself
           (
           if
           unbaptized
           )
           and
           his
           seed
           ,
           as
           the
           Church
           must
           admit
           :
           But
           only
           the
           sincere
           Believer
           hath
           a
           Right
           from
           the
           Promise
           ,
           and
           shall
           be
           taken
           by
           God
           for
           one
           to
           whom
           he
           is
           actually
           ,
           as
           it
           were
           ,
           obliged
           by
           his
           Covenant
           .
           But
           for
           the
           two
           later
           pretended
           Titles
           ,
           
             viz.
             A
             Dogmatical
             Faith
             not
             Justifying
             ,
             and
             the
             Profession
             of
             such
             a
             Faith
             ,
          
           I
           say
           ,
           they
           are
           no
           just
           Titles
           at
           all
           .
           Not
           but
           that
           a
           man
           who
           hath
           meerly
           a
           Dogmatical
           Faith
           within
           ,
           may
           have
           a
           Title
           in
           
             Foro
             Ecclesiae
          
           ;
           but
           this
           Faith
           is
           not
           his
           Title
           ,
           but
           the
           profession
           of
           a
           Saving
           Faith
           :
           so
           that
           if
           he
           profess
           only
           his
           Dogmatical
           Faith
           ,
           and
           not
           a
           Saving
           Faith
           ,
           the
           Minister
           ought
           not
           to
           Baptize
           him
           .
           This
           is
           the
           brief
           of
           the
           state
           of
           the
           Controversie
           between
           Master
           Blake
           and
           me
           :
           And
           did
           I
           think
           that
           any
           such
           Reverend
           Brethren
           would
           ever
           have
           approved
           his
           Judgement
           in
           such
           a
           cause
           ?
           Yea
           and
           some
           of
           them
           plead
           from
           the
           same
           effectual
           mediums
           ,
           which
           are
           alone
           sufficient
           to
           prove
           the
           contrary
           ;
           It
           s
           the
           course
           of
           Hilary
           and
           others
           against
           the
           
             Arrians
             ;
             Hierome
             ,
             Augustine
          
           ,
           and
           many
           more
           against
           the
           Pelagians
           ,
           and
           other
           hereticks
           ,
           to
           call
           them
           to
           the
           constant
           practice
           of
           the
           Church
           in
           Baptizing
           ,
           for
           the
           proving
           of
           the
           nature
           of
           that
           Belief
           that
           we
           are
           Baptized
           into
           ,
           and
           the
           quality
           of
           the
           subject
           .
           I
           appeal
           to
           Christs
           institution
           of
           Baptism
           ,
           and
           the
           uninterrupted
           practice
           of
           all
           Churches
           that
           ever
           I
           read
           of
           on
           the
           face
           of
           the
           earth
           to
           this
           day
           ,
           and
           to
           the
           continued
           practice
           of
           the
           Churches
           in
           England
           ,
           and
           all
           the
           Reformed
           parties
           ,
           and
           all
           the
           rest
           of
           the
           Christian
           world
           ,
           If
           they
           do
           not
           generally
           ,
           
             Ethiopians
             ,
             Greeks
             ,
             Papists
             ,
             Protestants
          
           with
           one
           consent
           require
           the
           profession
           of
           a
           Justifying
           Faith
           ,
           I
           will
           quit
           
           this
           cause
           ,
           and
           tell
           Mr.
           Blake
           that
           I
           have
           been
           mistaken
           ,
           and
           cry
           him
           mercy
           .
           Nay
           if
           Mr.
           Blake
           himself
           do
           not
           require
           the
           profession
           of
           a
           Justifying
           Faith
           in
           the
           Parent
           of
           all
           that
           he
           admits
           to
           Baptism
           ,
           I
           shall
           think
           him
           the
           only
           singular
           man
           I
           know
           alive
           in
           this
           business
           :
           But
           if
           he
           practice
           contrary
           to
           all
           his
           confident
           Argumentations
           ,
           which
           shall
           we
           have
           respect
           to
           ,
           his
           opinion
           or
           his
           practice
           ?
           Where
           is
           the
           Church
           on
           earth
           that
           doth
           not
           Baptize
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           require
           in
           the
           adult
           ,
           or
           the
           Parent
           of
           Infants
           ,
           that
           they
           profess
           themselves
           at
           present
           to
           Believe
           in
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           and
           to
           renounce
           the
           World
           ,
           the
           Flesh
           and
           the
           Devil
           ?
           And
           therefore
           they
           commonly
           cause
           them
           to
           profess
           the
           Articles
           of
           the
           ancient
           Creed
           before
           they
           do
           Baptize
           them
           (
           which
           though
           it
           hath
           been
           lately
           disused
           by
           some
           ,
           I
           gladly
           heard
           some
           Reverend
           Ministers
           in
           London
           yet
           use
           )
           which
           Creed
           (
           as
           
             Parker
             de
             Descensu
          
           ,
           hath
           learnedly
           shewed
           )
           is
           the
           exposition
           of
           the
           words
           of
           the
           Baptismal
           Institution
           ;
           and
           the
           sum
           of
           it
           is
           ,
           I
           Believe
           in
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           I
           think
           not
           only
           Perkins
           but
           our
           Divines
           commonly
           against
           the
           Papists
           have
           proved
           sufficiently
           that
           the
           words
           [
           I
           Believe
           in
           God
           the
           Father
           ,
           in
           Jesus
           Christ
           ,
           in
           the
           Holy
           Ghost
           ,
           do
           signifie
           Affiance
           ,
           as
           well
           as
           Assent
           .
           And
           I
           should
           hope
           that
           I
           need
           not
           be
           put
           to
           maintain
           it
           ,
           that
           [
           to
           Believe
           with
           Assent
           and
           Affiance
           ,
           in
           God
           the
           Father
           ,
           Christ
           the
           Redeemer
           ,
           the
           Holy
           Ghost
           ,
           the
           witness
           and
           Sanctifier
           ,
           renouncing
           the
           Devil
           ,
           the
           World
           and
           the
           Flesh
           ]
           is
           certainly
           Justifying
           Faith
           ,
           at
           least
           .
           If
           they
           that
           say
           they
           thus
           Believe
           ,
           do
           so
           indeed
           ,
           I
           dare
           not
           be
           he
           that
           shall
           tell
           them
           they
           are
           yet
           condemned
           ,
           and
           deny
           them
           to
           be
           the
           justifyed
           members
           of
           Christ.
           If
           they
           will
           not
           so
           much
           as
           profess
           thus
           to
           Believe
           ,
           (
           yea
           and
           to
           Repent
           )
           I
           will
           never
           Baptize
           them
           ,
           or
           theirs
           upon
           the●r
           account
           .
           Will
           Mr.
           Blake
           himself
           Baptize
           them
           ,
           that
           will
           not
           thus
           profess
           ?
           would
           ever
           the
           Church
           of
           Christ
           Baptize
           any
           but
           such
           ?
           and
           yet
           some
           Reverend
           Brethren
           tell
           us
           ,
           that
           the
           Church
           universally
           hath
           gone
           Mr.
           Blakes
           way
           ,
           against
           that
           which
           I
           insist
           on
           .
           Now
           the
           Lord
           have
           mercy
           upon
           all
           our
           infirmities
           ,
           and
           pity
           his
           poor
           Church
           ,
           and
           bring
           his
           servants
           to
           so
           much
           Unity
           ,
           that
           the
           universal
           practice
           of
           the
           Church
           in
           all
           ages
           and
           Nations
           ,
           even
           among
           our selves
           ,
           which
           we
           daily
           hear
           ,
           and
           see
           ,
           and
           
           our
           own
           selves
           practise
           ,
           may
           not
           be
           among
           us
           a
           matter
           of
           controversie
           ;
           for
           then
           ,
           what
           are
           we
           likely
           to
           be
           agreed
           in
           ?
        
         
           Again
           I
           must
           crave
           pardon
           of
           this
           confidence
           :
           but
           if
           it
           seem
           to
           them
           to
           come
           from
           self-conceitedness
           and
           pride
           of
           my
           own
           judgement
           ,
           or
           a
           loathness
           to
           let
           go
           what
           I
           have
           once
           received
           ;
           as
           I
           willingly
           confess
           that
           I
           find
           such
           sins
           within
           me
           ,
           and
           am
           no
           Christian
           ,
           if
           I
           blame
           them
           not
           and
           hate
           them
           not
           in
           my self
           ;
           so
           I
           will
           be
           bold
           to
           tell
           Mr.
           Blake
           and
           the
           world
           the
           very
           truth
           in
           this
           business
           ,
           :
           which
           is
           ,
           that
           the
           partiality
           that
           I
           have
           felt
           in
           the
           study
           of
           this
           point
           hath
           been
           for
           Mr.
           Blakes
           opinion
           against
           my
           own
           ;
           and
           I
           had
           rather
           a
           great
           while
           (
           till
           the
           light
           convinced
           me
           )
           have
           found
           his
           opinion
           true
           ,
           than
           my
           own
           .
           As
           I
           knew
           I
           should
           be
           taken
           for
           a
           defender
           of
           the
           Independants
           (
           which
           is
           a
           censure
           that
           I
           little
           regard
           )
           so
           I
           thought
           that
           I
           should
           the
           better
           comply
           with
           some
           Texts
           of
           the
           old
           Testament
           which
           Mr.
           Blake
           much
           urgeth
           ,
           and
           some
           other
           reasons
           did
           cause
           Mr.
           Blakes
           opinion
           sometime
           so
           far
           to
           smile
           upon
           me
           ,
           that
           I
           strove
           against
           the
           contrary
           truth
           ,
           and
           studied
           all
           that
           I
           could
           to
           have
           confuted
           the
           Arguments
           for
           it
           ,
           and
           was
           very
           willing
           to
           have
           found
           the
           truth
           on
           Mr.
           Blakes
           side
           :
           but
           it
           was
           too
           hard
           for
           me
           ,
           and
           overcame
           me
           after
           some
           such
           reluctancy
           .
           For
           besides
           many
           other
           Reasons
           which
           I
           have
           mentioned
           ,
           I
           find
           that
           there
           is
           no
           footing
           for
           a
           man
           in
           his
           way
           .
           He
           that
           will
           not
           take
           up
           with
           the
           bare
           name
           of
           a
           Dogmatical
           Faith
           ,
           knows
           not
           (
           for
           ought
           I
           can
           find
           )
           what
           to
           take
           up
           with
           .
           I
           despair
           of
           ever
           prevailing
           with
           Mr.
           Blake
           ,
           let
           him
           write
           never
           so
           much
           more
           on
           the
           subject
           ,
           to
           give
           us
           a
           true
           Definition
           or
           Description
           of
           that
           Faith
           short
           of
           Justifying
           ,
           which
           entitleth
           to
           Baptism
           ,
           and
           to
           prove
           it
           from
           Gods
           word
           ,
           or
           to
           agree
           with
           himself
           .
           Commonly
           he
           calls
           it
           a
           Dogmatical
           Faith
           :
           one
           would
           think
           now
           you
           might
           know
           the
           truth
           by
           this
           plain
           Name
           :
           but
           when
           I
           tell
           him
           that
           if
           it
           be
           meerly
           Dogmatical
           ,
           then
           it
           is
           only
           in
           the
           understandings
           Assent
           ,
           and
           importeth
           no
           consent
           of
           the
           Will
           ,
           and
           that
           this
           is
           in
           the
           Devils
           ,
           and
           may
           be
           in
           those
           that
           say
           ,
           [
           We
           will
           not
           have
           this
           man
           reign
           over
           us
           ,
           nor
           be
           our
           Saviour
           ,
           because
           he
           will
           not
           let
           us
           have
           our
           lusts
           ]
           (
           And
           would
           he
           Baptize
           those
           that
           should
           say
           so
           ?
           )
           Hereupon
           Mr.
           Blake
           will
           take
           some
           consent
           of
           the
           Will
           ,
           or
           else
           it
           cannot
           become
           a
           covenanting
           :
           but
           
           sometime
           he
           only
           describes
           it
           negatively
           (
           that
           it
           is
           not
           such
           as
           comes
           up
           to
           Justifying
           Faith
           )
           :
           but
           who
           knows
           by
           this
           what
           it
           is
           ?
           though
           he
           tell
           us
           what
           it
           is
           not
           :
           sometime
           he
           makes
           the
           expression
           of
           it
           to
           contain
           those
           two
           parts
           :
           1.
           
           Confession
           of
           the
           necessity
           of
           justifying
           Faith
           :
           2.
           
           An
           engagement
           or
           promise
           to
           Believe
           with
           a
           Justifying
           Faith.
           But
           when
           I
           interpret
           this
           promise
           to
           be
           [
           that
           he
           will
           so
           believe
           
             de
             futuro
          
           ]
           he
           asketh
           me
           [
           how
           comes
           
             de
             futuro
          
           in
           ?
           ]
           as
           if
           every
           promise
           were
           not
           
             de
             futuro
          
           ;
           Is
           it
           
             de
             praesenti
          
           ?
           Doth
           he
           promise
           that
           he
           doth
           at
           the
           present
           so
           believe
           ?
           why
           this
           is
           not
           to
           promise
           ,
           but
           to
           profess
           :
           and
           is
           the
           thing
           that
           I
           plead
           for
           as
           necessary
           ,
           which
           Mr.
           Blake
           resisteth
           :
           sure
           then
           it
           is
           
             de
             futuro
          
           ,
           or
           it
           is
           not
           intelligible
           by
           common
           capacities
           .
           Well
           ,
           if
           it
           must
           be
           
             de
             futuro
          
           ,
           either
           it
           s
           at
           the
           next
           moment
           ,
           or
           some
           time
           at
           longer
           distance
           .
           To
           say
           ,
           I
           consent
           not
           now
           ,
           but
           I
           will
           the
           next
           moment
           ,
           or
           tomorrow
           ,
           is
           ridiculous
           :
           partly
           because
           as
           I
           have
           proved
           to
           him
           ,
           such
           a
           person
           is
           not
           capable
           of
           making
           such
           a
           promise
           ,
           so
           as
           should
           be
           rationally
           accepted
           in
           a
           covenant
           ,
           and
           partly
           because
           we
           may
           end
           the
           controversie
           by
           forbearing
           his
           Baptizing
           one
           moment
           longer
           ,
           or
           one
           day
           till
           he
           do
           indeed
           Believe
           and
           consent
           as
           he
           promiseth
           .
           But
           what
           time
           soever
           it
           be
           ,
           as
           I
           told
           him
           ,
           upon
           these
           terms
           ,
           a
           man
           may
           say
           ,
           [
           I
           believe
           the
           Creed
           and
           Scripture
           to
           be
           true
           ,
           but
           because
           I
           know
           that
           I
           cannot
           serve
           God
           and
           Mammon
           ,
           nor
           have
           Christ
           to
           justifie
           me
           ,
           and
           live
           in
           my
           sins
           ,
           I
           will
           not
           yet
           have
           God
           for
           my
           God
           ,
           or
           Christ
           for
           my
           Lord
           and
           Saviour
           ,
           nor
           the
           Holy
           Ghost
           for
           my
           Sanctifier
           ,
           because
           I
           will
           not
           yet
           leave
           my
           sins
           ,
           but
           hereafter
           I
           will
           ,
           ]
           would
           Mr.
           Blake
           Baptize
           such
           a
           man
           as
           this
           ?
           In
           answer
           to
           such
           a
           question
           ,
           he
           saith
           pag.
           133.
           
           [
           
             I
             think
             it
             will
             be
             nothing
             hard
             for
             any
             honest
             Christian
             to
             say
             ,
             that
             a
             man
             not
             justified
             may
             believe
             every
             fundamental
             Article
             ,
             as
             to
             Assent
             ,
             and
             that
             he
             may
             be
             convinced
             of
             the
             necessity
             of
             such
             Repentance
             ,
             and
             accordingly
             to
             make
             profession
             of
             it
             ,
             as
          
           Johns
           
             Converts
             were
             Baptized
             into
             &c.
          
           ]
           And
           pag.
           147.
           he
           saith
           [
           
             Seeing
             Mr.
          
           Baxter
           
             calls
             upon
             me
             further
             to
             declare
             my self
             further
             in
             this
             thing
             ,
             I
             do
             believe
             and
             profess
             to
             hold
             ,
             that
             he
             that
             upon
             hearing
             the
             Gospel
             preach't
             ,
             and
             the
             truth
             of
             it
             published
             and
             opened
             ,
             shall
             professedly
             abjure
             all
             other
             opposite
             waies
             whatsoever
             ,
             and
             choose
             the
             Christian
             way
             for
             Salvation
             ,
             promising
             to
             follow
             the
             Rules
             of
             it
             ,
             is
             
             to
             be
             Baptized
             and
             his
             seed
             ,
             &c.
             
          
           ]
           And
           are
           these
           Descrptions
           of
           his
           Dogmatical
           faith
           the
           same
           with
           the
           former
           ?
           Is
           not
           Repentance
           ever
           concomitant
           with
           Faith
           ?
           John's
           Baptism
           was
           the
           Baptism
           of
           Repentance
           for
           Remission
           of
           sins
           ;
           and
           if
           our
           Divines
           mistake
           not
           when
           they
           maintain
           to
           be
           the
           same
           with
           Christs
           ,
           sure
           Faith
           was
           to
           go
           with
           that
           Repentance
           ,
           and
           that
           Repentance
           which
           is
           for
           Remission
           of
           sins
           is
           not
           common
           ,
           but
           saving
           and
           special
           .
           If
           therefore
           saving
           Repentance
           must
           not
           only
           be
           promised
           
             de
             futuro
          
           ,
           but
           professed
           
             de
             praesenti
          
           ,
           then
           doubtless
           so
           must
           that
           Faith
           which
           is
           inseparable
           .
           2.
           
           And
           would
           Mr.
           Blake
           have
           us
           so
           Censorious
           as
           to
           say
           ,
           that
           those
           men
           that
           [
           Abjure
           all
           other
           waies
           whatsoever
           ,
           and
           choose
           the
           Christian
           way
           for
           Salvation
           ,
           promising
           to
           follow
           the
           Rules
           of
           it
           ,
           ]
           if
           they
           do
           this
           sincerely
           ,
           are
           not
           yet
           justified
           ,
           or
           have
           not
           justifying
           faith
           ?
           and
           that
           if
           they
           do
           it
           not
           sincerely
           ,
           that
           is
           not
           yet
           justifying
           faith
           which
           they
           profess
           ?
           For
           my
           part
           I
           am
           past
           doubt
           of
           it
           .
           If
           this
           be
           Mr.
           Blakes
           Dogmatical
           Faith
           ,
           he
           and
           I
           are
           not
           much
           at
           distance
           about
           the
           Qualification
           of
           the
           Baptized
           ,
           but
           about
           the
           nature
           of
           justifying
           Faith.
           For
           that
           's
           justifying
           in
           my
           judgement
           ,
           which
           is
           but
           Dogmatical
           in
           his
           .
           Christ
           is
           the
           way
           to
           Salvation
           ;
           the
           Sanctifying
           work
           of
           the
           Spirit
           ,
           and
           the
           holy
           Love
           and
           Obedience
           of
           the
           Saints
           in
           this
           way
           ,
           in
           subserviency
           to
           Christ
           ,
           all
           these
           are
           the
           Gospel
           way
           to
           Salvation
           :
           the
           false
           belief
           of
           Erroneous
           men
           ,
           and
           the
           many
           by-paths
           of
           the
           unregenerate
           ,
           are
           the
           contrary
           which
           Satan
           perswades
           them
           to
           ,
           and
           makes
           them
           believe
           may
           serve
           the
           turn
           .
           That
           man
           that
           Abjureth
           all
           other
           waies
           than
           that
           are
           opposite
           to
           the
           Christian
           way
           ,
           and
           doth
           choose
           the
           Christian
           way
           for
           Salvation
           ,
           is
           certainly
           a
           true
           Penitent
           and
           believeth
           to
           justification
           :
           or
           else
           I
           can
           have
           no
           hopes
           of
           being
           saved
           .
           Election
           is
           that
           term
           by
           which
           Amesius
           will
           needs
           express
           the
           proper
           formal
           act
           of
           justifying
           Faith.
           Not
           one
           of
           all
           these
           acts
           that
           Mr.
           Blake
           mentions
           ,
           either
           1.
           
           To
           Abjure
           all
           other
           opposite
           waies
           whatsoever
           .
           2.
           
           To
           choose
           the
           Christian
           way
           of
           Salvation
           .
           3.
           
           To
           promise
           to
           follow
           the
           Rules
           thereof
           .
           I
           say
           ,
           not
           one
           of
           these
           can
           be
           uprightly
           and
           unfeignedly
           done
           by
           the
           unregenerate
           ;
           by
           any
           that
           hath
           not
           true
           Repentance
           and
           justifying
           saith
           :
           Much
           less
           altogether
           .
           Judge
           then
           whether
           the
           profession
           of
           this
           ,
           be
           not
           the
           profession
           of
           saving
           faith
           ?
           and
           whether
           Mr.
           Blake
           
           know
           where
           to
           fix
           himself
           ,
           and
           how
           to
           describe
           his
           Dogmatical
           faith
           ?
           and
           whether
           he
           do
           not
           yield
           the
           cause
           that
           I
           am
           maintaining
           ?
        
         
           And
           whereas
           he
           takes
           it
           for
           [
           
             an
             egregious
             piece
             of
             affected
             nonsence
             ,
             to
             say
             that
             Justifying
             faith
             is
             a
             promise
          
           ]
           and
           still
           saith
           [
           
             that
             Justifying
             faith
             with
             him
             is
             the
             thing
             promised
             ,
             or
             the
             thing
             whereto
             we
             do
             restipulate
             ]
             pag.
          
           171.
           
           I
           say
           ,
           that
           he
           can
           never
           prove
           that
           the
           Church
           of
           Christ
           did
           know
           such
           a
           Baptismal
           covenant
           ,
           wherein
           the
           first
           justifying
           faith
           was
           the
           thing
           promised
           (
           though
           the
           continuance
           may
           )
           :
           And
           should
           I
           so
           Baptize
           any
           person
           ,
           at
           age
           ,
           (
           or
           an
           Infant
           in
           respect
           of
           the
           Parents
           Faith
           ,
           which
           is
           his
           condition
           of
           Title
           )
           I
           should
           think
           I
           made
           a
           new
           covenant
           and
           a
           new
           Baptism
           ;
           I
           mean
           ,
           If
           I
           Baptized
           any
           without
           the
           present
           profession
           of
           justifying
           faith
           and
           Repentance
           ,
           upon
           a
           promise
           that
           they
           will
           begin
           to
           Repent
           and
           Believe
           savingly
           for
           the
           time
           to
           come
           .
           Indeed
           the
           first
           faith
           and
           Repentance
           unto
           life
           ,
           are
           so
           much
           above
           corrupted
           nature
           ,
           and
           so
           much
           the
           special
           gifts
           of
           God
           ,
           (
           which
           he
           hath
           given
           no
           man
           assurance
           of
           in
           particular
           ,
           that
           hath
           them
           not
           already
           )
           that
           we
           must
           stay
           till
           men
           have
           them
           ,
           before
           they
           are
           meet
           to
           be
           admitted
           upon
           promise
           that
           they
           will
           perform
           them
           .
        
         
           It
           hath
           pleased
           some
           of
           the
           great
           Calumniators
           agents
           ,
           to
           censure
           me
           as
           an
           Arminian
           ,
           or
           half
           one
           ,
           because
           I
           run
           not
           so
           far
           on
           the
           other
           hand
           as
           they
           .
           But
           it
           s
           a
           hard
           case
           that
           I
           am
           in
           ,
           who
           must
           needs
           be
           an
           Arminian
           ,
           and
           yet
           must
           be
           forced
           to
           dissent
           from
           so
           dear
           a
           friend
           as
           Mr.
           Blake
           for
           fear
           of
           becoming
           one
           .
           I
           am
           confident
           that
           Mr.
           Blake
           in
           those
           points
           is
           Orthodox
           ;
           but
           so
           could
           not
           I
           be
           ,
           if
           I
           should
           entertain
           his
           opinion
           .
           For
           if
           I
           did
           believe
           that
           upon
           the
           acts
           of
           common
           Grace
           men
           have
           covenant
           or
           promise-right
           given
           them
           by
           God
           to
           be
           Baptized
           ,
           I
           must
           needs
           believe
           that
           they
           had
           Right
           to
           Remission
           of
           sin
           in
           Christs
           blood
           ;
           seeing
           God
           appointed
           no
           Baptism
           but
           what
           is
           for
           the
           Remission
           of
           sin
           ;
           upon
           which
           account
           I
           have
           mightily
           displeased
           some
           Reverend
           friends
           that
           before
           over-valued
           me
           ,
           who
           are
           favourers
           of
           the
           Arminian
           way
           ,
           meerly
           because
           I
           oppose
           Mr.
           Blake
           in
           this
           point
           .
        
         
           For
           my
           part
           ,
           I
           still
           take
           faith
           to
           be
           the
           very
           internal
           covenanting
           with
           God
           in
           Christ
           ,
           and
           not
           a
           condition
           of
           our
           own
           covenant
           :
           
           though
           it
           be
           the
           condition
           of
           Gods
           covenant
           or
           promise
           :
           and
           so
           that
           condition
           of
           Gods
           covenant
           ,
           and
           our
           own
           actual
           covenanting
           are
           one
           and
           the
           same
           thing
           :
           our
           very
           first
           covenanting
           with
           him
           ,
           or
           consent
           to
           his
           terms
           ,
           is
           that
           faith
           on
           which
           he
           promiseth
           us
           Justification
           :
           though
           there
           be
           a
           further
           performance
           required
           to
           our
           Salvation
           .
           It
           is
           all
           one
           ,
           in
           my
           account
           ,
           to
           believe
           in
           Christ
           ,
           and
           to
           become
           a
           Christian
           :
           and
           Baptism
           (
           commonly
           called
           our
           Christening
           )
           is
           not
           to
           engage
           us
           to
           begin
           to
           be
           Christians
           hereafter
           :
           but
           it
           is
           the
           solemnization
           of
           the
           Christian
           contract
           or
           marriage
           between
           Christ
           and
           the
           Soul
           ,
           which
           is
           supposed
           to
           be
           made
           in
           heart
           before
           :
           so
           that
           they
           are
           then
           actually
           Christians
           inaugurated
           or
           publickly
           manifested
           .
           And
           (
           for
           all
           that
           Mr.
           Blake
           hath
           said
           to
           the
           contrary
           )
           he
           that
           professeth
           any
           faith
           only
           ,
           that
           is
           short
           of
           justifying
           faith
           ,
           is
           not
           a
           Christian
           in
           the
           covenant-sence
           ,
           but
           is
           only
           Equivocally
           or
           Analogically
           so
           called
           .
           And
           whereas
           Mr.
           Blake
           makes
           it
           more
           tolerable
           if
           I
           had
           used
           the
           word
           [
           Analogically
           ]
           then
           to
           use
           the
           word
           [
           Equivocally
           ,
           ]
           if
           he
           had
           pleased
           to
           observe
           it
           ,
           I
           frequently
           put
           them
           together
           as
           here
           ,
           [
           Equivocally
           or
           Analogically
           :
           ]
           so
           that
           if
           that
           will
           satisfie
           him
           ,
           he
           might
           have
           been
           satisfied
           sooner
           .
           Yet
           I
           take
           the
           Scotists
           controversie
           to
           be
           yet
           undecided
           ,
           whether
           some
           terms
           be
           not
           both
           Analogical
           and
           Univocal
           ,
           and
           some
           both
           Analogical
           and
           Equivocal
           ;
           (
           which
           they
           handle
           on
           the
           Question
           ,
           
             Vtrum
             Ens
             dicatur
             Vnivocè
             de
             Deo
             &
             Creaturâ
             )
          
           or
           rather
           that
           the
           later
           clause
           is
           past
           doubt
           ;
           and
           therefore
           in
           our
           ease
           it
           is
           both
           .
           Nor
           am
           I
           yet
           perswaded
           that
           his
           old
           Testament
           covenanters
           ,
           (
           which
           are
           the
           great
           moving
           instance
           )
           did
           profess
           only
           such
           a
           faith
           as
           was
           short
           of
           Justifying
           :
           and
           they
           that
           lived
           in
           such
           scandal
           as
           was
           inconsistent
           Notoriously
           with
           their
           profession
           ,
           were
           by
           the
           law
           to
           be
           put
           to
           death
           :
           and
           then
           they
           were
           past
           begetting
           Children
           to
           plead
           a
           right
           in
           Circumcision
           .
        
         
           And
           whereas
           he
           is
           so
           confident
           that
           according
           to
           my
           opinion
           ,
           the
           Baptism
           of
           the
           unjustifyed
           is
           a
           Nullity
           ,
           and
           that
           they
           must
           be
           Baptized
           again
           ,
           and
           saith
           ,
           that
           [
           
             its
             much
             to
             be
             feared
             ,
             if
             not
             certainly
             to
             be
             concluded
             ,
             that
             the
             Major
             part
             by
             far
             of
             the
          
           Worcestershire
           
             combination
             consists
             of
             unbaptized
             persons
             ,
             &c.
             ]
             pag.
          
           142
           ,
           143.
           
           I
           answer
           1.
           it
           is
           a
           meer
           naked
           unproved
           assertion
           ,
           
           that
           any
           such
           consequent
           doth
           follow
           on
           these
           grounds
           :
           Nor
           can
           he
           ever
           prove
           it
           .
           If
           the
           outward
           ordinance
           were
           rightly
           administred
           ,
           and
           the
           inward
           covenanting
           of
           the
           heart
           were
           not
           performed
           ,
           it
           is
           not
           that
           which
           was
           well
           done
           that
           must
           be
           done
           again
           ,
           but
           that
           must
           be
           done
           which
           was
           at
           first
           omitted
           ,
           even
           sincere
           internal
           covenanting
           or
           believing
           .
           2.
           
           But
           it
           is
           much
           more
           disputable
           according
           to
           his
           principles
           ,
           whether
           all
           that
           he
           should
           so
           Baptize
           ,
           must
           not
           be
           rebaptized
           ?
           For
           as
           the
           ancient
           Councils
           which
           were
           against
           Cyprians
           and
           the
           rest
           of
           the
           Carthaginians
           Rebaptizing
           ,
           did
           yet
           decree
           that
           all
           should
           be
           rebaptized
           that
           were
           Baptized
           by
           the
           Paulionists
           (
           not
           that
           they
           allowed
           really
           of
           twice
           Baptizing
           ,
           but
           that
           the
           first
           was
           but
           Baptism
           Equivocally
           so
           called
           )
           because
           they
           Baptized
           not
           into
           the
           Name
           of
           the
           Trinity
           ;
           so
           if
           we
           should
           upon
           the
           new
           Doctrine
           take
           up
           a
           new
           Baptism
           ,
           upon
           a
           meer
           Dogmatical
           faith
           ,
           which
           is
           not
           a
           believing
           in
           God
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           but
           only
           a
           Believing
           that
           there
           is
           a
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           (
           and
           add
           ,
           if
           you
           will
           ,
           a
           Promise
           to
           believe
           in
           them
           hereafter
           )
           I
           should
           be
           hardly
           put
           to
           it
           to
           prove
           these
           persons
           truly
           Baptized
           ,
           and
           ,
           that
           it
           being
           a
           Nullity
           ,
           all
           were
           not
           to
           be
           done
           again
           :
           and
           yet
           some
           Brethren
           of
           Mr.
           Blakes
           minde
           think
           ,
           that
           my
           Judgement
           opens
           the
           way
           to
           Rebaptizing
           ;
           when
           I
           doubt
           it
           will
           be
           hard
           to
           avoid
           it
           ,
           as
           to
           every
           person
           ,
           in
           the
           way
           that
           he
           disputeth
           for
           .
           Not
           that
           I
           think
           that
           any
           one
           should
           be
           rebaptized
           that
           is
           Baptized
           by
           Mr.
           Blake
           or
           any
           of
           them
           .
           For
           I
           am
           confident
           that
           neither
           he
           ,
           nor
           they
           did
           ever
           practice
           their
           own
           doctrine
           ,
           nor
           ever
           Baptized
           one
           person
           but
           upon
           the
           profession
           of
           justifying
           faith
           it self
           .
        
         
           3.
           
           But
           why
           do
           they
           not
           see
           ,
           that
           on
           their
           own
           grounds
           many
           of
           their
           own
           Baptizings
           would
           be
           Nullities
           ,
           and
           the
           persons
           be
           Rebaptized
           .
           If
           a
           Dogmatical
           faith
           it self
           be
           of
           necessity
           to
           the
           Being
           of
           Baptism
           ,
           then
           what
           shall
           be
           done
           with
           those
           many
           hundred
           Children
           among
           us
           ,
           whose
           Parents
           discover
           to
           us
           that
           they
           have
           not
           that
           Dogmatical
           faith
           ?
           How
           many
           have
           we
           oft
           occasion
           to
           speak
           with
           ,
           that
           marvail
           when
           we
           tell
           them
           what
           Christ
           is
           ,
           and
           hath
           done
           and
           suffered
           for
           us
           ,
           as
           if
           they
           had
           never
           hard
           it
           before
           ,
           when
           yet
           they
           sit
           under
           our
           teaching
           day
           by
           day
           ?
           like
           Dr.
           
             John
             White
             's
          
           Catechumene
           ,
           that
           being
           asked
           what
           
           Jesus
           Christ
           was
           ?
           answered
           that
           [
           she
           did
           not
           know
           ;
           she
           was
           never
           taught
           so
           far
           ;
           but
           sure
           enough
           it
           is
           some
           good
           thing
           ,
           or
           it
           should
           never
           have
           been
           put
           into
           the
           Creed
           .
           ]
           Would
           Mr.
           Blake
           have
           the
           Children
           of
           all
           these
           rebaptized
           ,
           or
           not
           ?
           If
           yea
           ,
           then
           he
           is
           more
           than
           I
           for
           rebaptizing
           :
           if
           not
           ,
           then
           how
           will
           it
           follow
           any
           more
           from
           my
           judgement
           that
           the
           Children
           of
           the
           unjustifyed
           must
           be
           Rebaptized
           ?
           I
           cannot
           conceive
           what
           he
           can
           say
           (
           without
           going
           to
           the
           right
           of
           remote
           ancestors
           ,
           or
           the
           Church
           which
           is
           no
           more
           for
           him
           than
           for
           me
           ,
           )
           but
           only
           that
           it
           is
           the
           profession
           of
           a
           Dogmatical
           Faith
           ,
           and
           not
           the
           Faith
           it self
           that
           is
           necessary
           to
           give
           this
           Right
           .
           But
           a
           man
           would
           think
           that
           if
           it
           be
           not
           enough
           for
           an
           evidence
           in
           our
           case
           of
           an
           Analogical
           Right
           
             Coram
             Ecclesiâ
          
           ,
           that
           a
           man
           subscribe
           the
           Covenant
           of
           God
           (
           of
           which
           Mr.
           
             Blake
             pag.
          
           143.
           )
           then
           it
           can
           be
           no
           good
           evidence
           in
           his
           cause
           of
           a
           Right
           
             Coram
             Deo
             &
             Ecclesiâ
          
           ,
           that
           a
           man
           subscribe
           or
           speak
           that
           which
           he
           never
           understood
           :
           or
           if
           his
           Profession
           of
           Dogmatical
           Faith
           without
           the
           Faith
           itself
           be
           a
           good
           Title
           ,
           then
           the
           Profession
           of
           a
           justifying
           Faith
           without
           the
           Faith
           it self
           ,
           may
           so
           far
           serve
           turn
           as
           to
           justifie
           the
           Baptizing
           ,
           and
           to
           prohibite
           rebaptizing
           .
        
         
           4.
           
           And
           to
           Mr.
           Blakes
           censure
           (
           which
           I
           will
           not
           censure
           as
           it
           deserves
           )
           of
           the
           Major
           part
           by
           far
           of
           the
           Worcestershire
           combination
           (
           as
           he
           speakes
           )
           whether
           it
           be
           that
           he
           know
           them
           better
           than
           I
           (
           which
           is
           unlikely
           when
           he
           professeth
           to
           conjecture
           on
           reports
           )
           or
           whether
           I
           be
           more
           charitable
           ,
           or
           less
           rigorous
           in
           judging
           of
           mens
           sincerity
           or
           what
           ever
           else
           makes
           the
           difference
           of
           our
           censures
           ,
           I
           will
           be
           bold
           to
           say
           ,
           that
           I
           know
           not
           one
           person
           of
           all
           the
           Worcestershire
           combination
           (
           as
           he
           calls
           them
           )
           whom
           I
           know
           to
           be
           an
           unjustified
           unsanctified
           person
           ,
           that
           I
           can
           remember
           :
           though
           I
           confess
           I
           have
           no
           small
           doubts
           and
           fears
           of
           many
           :
           Nay
           more
           ;
           I
           have
           more
           hopes
           than
           fears
           ,
           (
           I
           mean
           I
           rather
           think
           that
           they
           are
           truly
           Godly
           ,
           than
           that
           they
           are
           not
           )
           of
           the
           far
           greatest
           part
           of
           them
           that
           I
           know
           ,
           even
           of
           many
           to
           one
           ;
           and
           more
           comparatively
           then
           I
           will
           now
           mention
           .
        
         
           And
           whereas
           Mr.
           Blake
           doth
           instead
           of
           answering
           cast
           aside
           above
           twenty
           of
           my
           Arguments
           as
           not
           concerning
           him
           ,
           and
           so
           put
           them
           off
           with
           a
           wet
           finger
           ;
           I
           say
           ,
           that
           's
           too
           easie
           a
           way
           of
           
           answering
           to
           satisfie
           me
           ,
           how
           ever
           it
           may
           do
           by
           those
           that
           are
           more
           easily
           satisfied
           ?
           and
           with
           a
           word
           I
           shall
           restore
           and
           reenforce
           them
           ,
           as
           with
           a
           word
           he
           puts
           them
           by
           .
        
         
           It
           is
           one
           thing
           to
           ask
           ,
           whether
           the
           profession
           of
           justifying
           Faith
           be
           a
           duty
           to
           all
           that
           come
           to
           be
           Baptized
           ?
           Another
           ,
           whether
           it
           be
           so
           necessary
           ,
           that
           they
           ought
           not
           to
           come
           nor
           we
           to
           admit
           them
           without
           it
           ?
           and
           a
           third
           ,
           whether
           Baptism
           without
           it
           be
           a
           Nullity
           ?
           Mr.
           Blakes
           general
           assertion
           did
           in
           the
           proper
           sence
           express
           the
           first
           .
           And
           thereupon
           ,
           because
           I
           took
           his
           words
           as
           he
           spoke
           them
           ,
           he
           better
           expoundeth
           them
           ,
           and
           confesseth
           that
           justifying
           Faith
           is
           a
           duty
           prerequisite
           to
           Baptism
           ,
           but
           not
           such
           a
           duty
           ,
           without
           which
           Baptism
           is
           Null
           ,
           or
           we
           may
           not
           Baptize
           :
           and
           therefore
           he
           puts
           off
           above
           twenty
           Arguments
           at
           once
           ,
           and
           saith
           that
           they
           make
           nothing
           against
           him
           .
           But
           I
           restore
           them
           all
           or
           most
           at
           once
           (
           though
           one
           is
           enough
           )
           by
           telling
           him
           ,
           that
           they
           prove
           that
           the
           profession
           of
           a
           Faith
           that
           is
           justifying
           ,
           must
           be
           expected
           by
           the
           Church
           and
           found
           in
           all
           that
           are
           admitted
           to
           Baptism
           ,
           and
           that
           none
           ought
           to
           be
           Baptized
           upon
           the
           profession
           of
           any
           lower
           Faith.
           This
           they
           prove
           :
           and
           this
           is
           the
           controversie
           .
        
         
           In
           conclusion
           I
           will
           add
           but
           these
           two
           things
           ,
           (
           and
           I
           should
           think
           such
           two
           might
           serve
           the
           turn
           .
           )
           1.
           
           Consider
           when
           the
           Right
           that
           I
           denyed
           is
           a
           Promise-right
           ,
           whether
           Mr.
           Blake
           ,
           after
           all
           his
           pains
           do
           not
           yield
           up
           the
           cause
           ,
           when
           he
           expresly
           saith
           ,
           pag.
           124.
           
           [
           
             So
             that
             I
             conceit
             no
             promise
             of
             these
             ordinances
             made
             to
             such
             a
             faith
             ,
             but
             an
             actual
             investiture
             of
             every
             such
             believer
             in
             them
             .
          
           ]
           What
           means
           this
           if
           it
           yield
           not
           the
           cause
           ,
           and
           unsay
           not
           the
           rest
           :
           if
           no
           promise
           ,
           then
           no
           Right
           by
           promise
           ,
           and
           I
           seek
           no
           more
           .
           What
           is
           the
           actual
           investiture
           ,
           but
           actual
           Baptizing
           and
           Receiving
           the
           Lords
           Supper
           ;
           and
           he
           knows
           that
           I
           did
           not
           deny
           that
           they
           actually
           received
           it
           .
        
         
           2.
           
           Me
           thinks
           Mr.
           Blake
           and
           my
           Reverend
           Brethren
           of
           his
           minde
           ,
           that
           marvail
           at
           my
           maintaining
           of
           this
           cause
           ,
           should
           bear
           some
           reverence
           to
           Augustine
           who
           so
           diligently
           defendeth
           it
           .
           Besides
           what
           he
           saith
           in
           
             Enchirid.
             ad
             Laurent
          
           .
           cap.
           67
           ,
           68.
           he
           hath
           a
           well
           known
           treatise
           purposely
           on
           this
           very
           subject
           ,
           or
           on
           that
           doth
           not
           considerably
           differ
           .
           There
           were
           some
           voluptuous
           persons
           especially
           at
           Rome
           ,
           that
           kept
           concubines
           ,
           and
           yet
           professed
           
           to
           be
           Believers
           ,
           and
           would
           have
           been
           baptized
           ,
           but
           would
           not
           yet
           put
           away
           their
           concubines
           :
           whereupon
           when
           the
           Ministers
           denyed
           them
           baptism
           ,
           some
           lay-men
           that
           desired
           the
           increase
           of
           the
           Church
           ,
           and
           misunderstood
           the
           doctrine
           of
           justification
           by
           faith
           only
           ,
           did
           plead
           that
           because
           by
           faith
           only
           we
           are
           justified
           ,
           and
           works
           are
           to
           follow
           as
           the
           fruits
           of
           faith
           ,
           therefore
           these
           persons
           upon
           their
           believing
           might
           be
           baptized
           ,
           and
           afterward
           they
           should
           be
           dealt
           with
           for
           the
           reforming
           of
           their
           lives
           .
           Whereupon
           Augustine
           writes
           that
           Treatise
           
             de
             fide
             &
             operibus
          
           ,
           to
           prove
           the
           contrary
           ,
           that
           they
           cannot
           be
           justified
           or
           saved
           by
           any
           faith
           but
           that
           which
           works
           by
           love
           ,
           and
           that
           they
           must
           not
           be
           baptized
           ,
           till
           they
           actually
           put
           away
           their
           Concubines
           and
           other
           the
           like
           sins
           ,
           and
           promise
           also
           to
           forsake
           them
           for
           the
           future
           ;
           so
           that
           as
           it
           was
           not
           any
           presbyters
           ,
           but
           lay-men
           that
           ,
           raised
           this
           doubt
           ,
           so
           both
           they
           and
           Agustine
           seem
           agreed
           ,
           that
           the
           same
           faith
           that
           is
           saving
           is
           requisite
           to
           baptism
           (
           or
           as
           to
           the
           Church
           ,
           the
           Profession
           of
           it
           .
           )
           And
           therefore
           Austin
           thus
           repeats
           the
           occasion
           in
           his
           
             Retractions
             ,
             lib.
          
           2.
           cap.
           38.
           pag.
           (
           Edit
           .
           Paris
           .
           )
           [
           
             Missa
             sunt
             mihi
             nonnulla
             ,
             quae
             ità
             distinguerent
             à
             bonis
             operibus
             Christianorum
             fidem
             ,
             ut
             sine
             hâc
             non
             posse
             ,
             sine
             illis
             autem
             perveniri
             suaderetur
             ad
             aeternam
             vitam
             .
             Quibus
             respondens
             librum
             scripsi
             ,
             cujus
             nomen
             est
             ,
             de
             Fide
             &
             Operibus
             ,
             in
             quo
             disputavi
             ,
             non
             solùm
             quemadmodum
             vivere
             debeant
             gratiâ
             Dei
             regenerati
             ,
             verùm
             etiam
             quales
             ad
             lavacrum
             regenerationis
             admitti
             .
          
           ]
           If
           I
           cited
           but
           a
           line
           or
           leaf
           you
           might
           say
           I
           dismembered
           it
           ,
           and
           left
           behind
           me
           the
           sence
           ,
           but
           when
           the
           whole
           book
           is
           to
           this
           very
           purpose
           ▪
           no
           such
           thing
           can
           be
           said
           :
           see
           especially
           cap.
           21.
           so
           that
           if
           I
           err
           ,
           I
           have
           no
           worse
           a
           man
           then
           Augustine
           to
           lead
           me
           the
           way
           .
        
         
           As
           for
           Mr.
           Blak's
           impotent
           accusations
           of
           my
           owning
           the
           cause
           of
           the
           Papists
           ,
           against
           the
           Protestant
           cause
           in
           the
           matter
           of
           Justification
           ,
           because
           I
           misliked
           the
           by
           extream
           opinions
           of
           some
           men
           ;
           as
           if
           all
           had
           agreed
           in
           these
           opinions
           ,
           or
           the
           Protestant
           difference
           with
           the
           Papists
           in
           the
           matter
           of
           Justification
           did
           lye
           either
           only
           or
           principally
           in
           these
           ,
           I
           look
           upon
           it
           as
           such
           dealing
           as
           must
           be
           expected
           from
           angry
           men
           ,
           and
           as
           Children
           of
           the
           same
           Father
           do
           sometime
           use
           against
           one
           another
           when
           they
           fall
           out
           .
           It
           was
           doubtless
           my
           sin
           that
           I
           was
           no
           
           more
           cancelor●
           of
           provoking
           him
           ,
           as
           it
           is
           his
           to
           be
           carryed
           to
           such
           injustice
           by
           his
           passions
           ,
           as
           that
           and
           many
           other
           passages
           do
           contain
           .
           But
           I
           am
           confident
           he
           forgiveth
           me
           ,
           and
           I
           am
           certain
           I
           forgive
           him
           ,
           and
           I
           am
           perswaded
           the
           Lord
           whom
           we
           most
           offend
           ,
           in
           the
           abundance
           of
           his
           Grace
           doth
           forgive
           us
           both
           .
           I
           must
           confess
           that
           when
           I
           think
           I
           have
           a
           call
           to
           dispute
           ,
           I
           do
           withall
           think
           that
           I
           am
           called
           to
           lay
           open
           the
           nakedness
           of
           the
           cause
           which
           I
           oppose
           to
           the
           utmost
           ;
           and
           being
           perswaded
           that
           I
           speak
           against
           that
           which
           is
           against
           God
           ,
           me
           thinks
           if
           I
           do
           not
           effectually
           manifest
           its
           falshood
           ,
           I
           do
           nothing
           ,
           whereupon
           I
           finde
           ,
           that
           what
           is
           spoken
           against
           the
           cause
           is
           taken
           as
           a
           dishonour
           to
           the
           person
           ,
           and
           he
           takes
           himself
           to
           be
           wounded
           or
           wronged
           by
           it
           ,
           when
           I
           never
           touch
           the
           person
           at
           all
           :
           so
           that
           if
           I
           do
           but
           once
           name
           the
           Imposture
           of
           a
           common
           distinction
           ,
           Mr.
           Blake
           comes
           on
           ,
           as
           if
           
             I
             had
             called
             all
             those
             learned
             men
             cheators
             or
             impostors
          
           that
           use
           that
           distinction
           (
           between
           
             fides
             ,
             qua
             ,
             &
             quâ
          
           )
           yea
           even
           those
           that
           condescended
           privately
           to
           write
           to
           me
           ;
           and
           so
           parrallels
           me
           with
           Mr.
           Craudon
           herein
           .
           Mr.
           Craudon
           spoke
           of
           persons
           ,
           and
           I
           speak
           of
           distinctions
           and
           reasons
           :
           Is
           not
           this
           a
           meer
           violence
           ,
           as
           if
           it
           were
           to
           raise
           an
           odium
           ,
           and
           set
           men
           together
           by
           the
           ears
           ?
           When
           I
           mention
           the
           weakness
           of
           his
           own
           arguing
           ,
           he
           tells
           me
           ,
           I
           must
           not
           answer
           a
           fool
           according
           to
           his
           folly
           ,
           and
           marvails
           I
           will
           set
           my
           wit
           against
           such
           a
           ones
           .
           Is
           not
           such
           dealing
           a
           sufficient
           prohibition
           to
           dispute
           ?
           If
           I
           shew
           not
           the
           weakness
           of
           an
           Argument
           I
           do
           nothing
           :
           If
           I
           do
           ,
           I
           make
           the
           Author
           a
           fool
           .
           If
           I
           shew
           that
           an
           Argument
           is
           unsound
           ,
           or
           a
           conclusion
           false
           :
           I
           make
           him
           false
           ;
           If
           I
           shew
           that
           some
           common
           distinction
           hath
           unobservedly
           deceived
           many
           ,
           I
           make
           all
           the
           Learned
           that
           use
           it
           impostors
           ,
           even
           my
           friends
           that
           privately
           vouchsafe
           me
           their
           writings
           .
           Well
           I
           am
           satisfied
           ,
           and
           take
           the
           prohibition
           .
           This
           book
           of
           Mr.
           Blakes
           I
           proclaim
           unanswerable
           .
           These
           are
           too
           hard
           and
           unjust
           terms
           for
           me
           to
           dispute
           upon
           :
           Especially
           when
           the
           main
           issue
           of
           a
           large
           volume
           ,
           must
           be
           but
           to
           reckon
           up
           a
           Dear
           and
           Reverend
           Brothers
           mistakes
           .
        
         
           Yet
           I
           must
           confess
           that
           the
           controversies
           about
           the
           object
           of
           Justifying
           Faith
           (
           whether
           Christ
           as
           Lord
           )
           and
           the
           object
           of
           
           Baptism
           ,
           do
           seem
           to
           me
           of
           so
           great
           weight
           and
           use
           to
           the
           Church
           ,
           to
           be
           well
           discust
           ,
           that
           I
           will
           not
           peremptorily
           resolve
           against
           medling
           so
           far
           with
           his
           book
           ,
           if
           any
           more
           judicious
           do
           convince
           me
           it
           is
           my
           duty
           .
        
         
           But
           I
           have
           run
           much
           beyond
           my
           first
           intention
           :
           I
           thought
           but
           to
           give
           you
           some
           reasons
           ,
           why
           I
           should
           not
           write
           any
           Rejoynder
           to
           these
           learned
           Reverend
           men
           Dr.
           Owen
           ,
           Mr.
           Robertson
           or
           Mr.
           Blake
           :
           and
           giving
           you
           my
           Reasons
           ,
           I
           find
           I
           have
           done
           some
           of
           that
           ,
           which
           those
           Reasons
           were
           brought
           against
           ,
           and
           from
           which
           I
           intended
           to
           excuse
           myself
           .
        
         
           But
           having
           run
           so
           far
           with
           the
           other
           ,
           I
           shall
           say
           the
           less
           of
           Mr.
           Robertson
           :
           his
           dealing
           with
           me
           is
           like
           others
           that
           have
           gone
           before
           him
           and
           do
           accompany
           him
           :
           and
           I
           am
           now
           so
           used
           to
           it
           ,
           that
           I
           the
           less
           marvail
           at
           it
           .
           Of
           this
           zealous
           Brutus
           I
           must
           needs
           say
           .
           
             Nescio
             quid
             juvenis
             iste
             vult
             ;
             sed
             quicquid
             vult
             ,
             vehementer
             vult
             .
          
           It
           s
           enough
           to
           make
           us
           admire
           Gods
           patience
           and
           mercy
           ,
           that
           will
           forbear
           and
           pardon
           such
           things
           to
           the
           Sons
           of
           men
           ;
           and
           it
           s
           a
           sad
           discovery
           of
           the
           lamentable
           case
           of
           the
           Church
           on
           earth
           ,
           that
           Grace
           should
           have
           so
           much
           corruption
           with
           it
           ,
           and
           that
           the
           Church
           must
           make
           use
           of
           such
           sinful
           guides
           as
           we
           are
           ,
           in
           the
           way
           to
           glory
           .
           For
           though
           the
           Scripture
           saith
           that
           a
           false
           witness
           shall
           not
           be
           unpunished
           ,
           and
           he
           that
           telleth
           Lyes
           shall
           not
           escape
           ;
           and
           that
           Railors
           shall
           not
           enter
           into
           the
           kingdom
           of
           God
           ;
           yet
           I
           hope
           they
           may
           have
           Grace
           that
           do
           it
           in
           a
           mistaken
           zeal
           for
           God
           ,
           though
           Self
           may
           have
           too
           much
           hand
           in
           it
           .
           But
           we
           may
           see
           in
           our
           miscarriages
           that
           it
           is
           not
           for
           nothing
           that
           God
           hath
           let
           loose
           such
           Judgements
           upon
           Professors
           ,
           and
           such
           floods
           of
           reproach
           upon
           us
           our selves
           that
           serve
           at
           his
           Altar
           ,
           as
           lately
           he
           hath
           done
           .
           I
           dare
           say
           that
           many
           a
           Heathen
           would
           have
           scorned
           to
           have
           given
           out
           against
           his
           greatest
           Enemy
           such
           volumes
           of
           notorious
           impudent
           falshoods
           and
           imprudent
           railings
           as
           Mr.
           Robertson
           ,
           and
           other
           of
           his
           spirit
           have
           lately
           done
           against
           one
           that
           was
           none
           of
           their
           enemy
           .
           Might
           I
           but
           have
           truth
           from
           them
           ,
           I
           care
           not
           (
           for
           my
           own
           part
           )
           for
           the
           worst
           of
           their
           words
           .
           But
           who
           knows
           how
           to
           confute
           such
           volumes
           ,
           whose
           very
           substance
           is
           compounded
           of
           gross
           falshoods
           and
           calumnies
           :
           Either
           the
           Reader
           of
           Mr.
           Robertsons
           
           Book
           ,
           and
           his
           associates
           ,
           will
           also
           read
           mine
           ,
           or
           they
           will
           not
           .
           If
           they
           will
           not
           ,
           let
           them
           take
           their
           course
           ,
           and
           believe
           what
           they
           list
           ,
           and
           not
           what
           is
           true
           :
           for
           how
           can
           I
           help
           it
           ,
           if
           I
           write
           again
           what
           likelyhood
           that
           they
           will
           read
           it
           ,
           that
           will
           not
           read
           that
           which
           is
           written
           already
           .
           If
           they
           lose
           by
           it
           no
           more
           then
           I
           ,
           what
           cause
           have
           I
           to
           care
           ?
           But
           if
           they
           will
           but
           read
           the
           book
           which
           Mr.
           Robertson
           opens
           his
           mouth
           against
           ,
           I
           desire
           no
           more
           ;
           if
           that
           will
           not
           satisfie
           them
           ,
           and
           make
           them
           lament
           over
           the
           spirit
           of
           this
           man
           ,
           I
           have
           no
           more
           to
           say
           to
           them
           ,
           they
           are
           none
           of
           the
           men
           for
           whom
           I
           write
           .
           But
           Mr.
           Robertson
           hath
           little
           cause
           to
           say
           that
           I
           am
           for
           Justification
           by
           Works
           ,
           when
           I
           hope
           that
           such
           men
           as
           he
           are
           justified
           ,
           whose
           works
           are
           such
           ,
           as
           I
           once
           hoped
           no
           man
           had
           been
           so
           guilty
           of
           ,
           that
           had
           the
           least
           fear
           of
           God
           before
           his
           eyes
           .
           I
           profess
           I
           marvail
           what
           's
           the
           matter
           that
           the
           wasps
           of
           the
           Nation
           are
           gathered
           about
           my
           ears
           ,
           I
           cannot
           but
           hope
           yet
           ,
           that
           there
           are
           few
           more
           such
           in
           England
           ,
           as
           those
           that
           I
           have
           had
           to
           deal
           with
           .
        
         
           His
           first
           assault
           of
           me
           is
           about
           the
           Inception
           of
           Gods
           immanent
           acts
           .
           But
           never
           had
           I
           such
           a
           confuter
           before
           ;
           no
           not
           Mr.
           Craudon
           himself
           .
           He
           bestows
           a
           whole
           Epistle
           ,
           (
           on
           part
           of
           his
           book
           )
           to
           tell
           the
           Reader
           how
           he
           detests
           my
           Blasphemy
           :
           and
           that
           's
           my
           confutation
           .
           Not
           a
           line
           of
           my
           Book
           doth
           he
           cite
           and
           confute
           .
           But
           in
           general
           tells
           me
           that
           I
           affirm
           new
           Immanent
           acts
           in
           God
           :
           and
           then
           cryes
           out
           upon
           the
           blasphemy
           .
           Must
           we
           write
           confutations
           of
           such
           men
           as
           these
           ?
           No
           :
           they
           that
           will
           believe
           them
           ,
           let
           them
           take
           that
           they
           get
           by
           it
           ;
           it
           s
           nothing
           to
           me
           ,
           that
           cannot
           remedy
           it
           .
           What
           if
           twenty
           men
           will
           swear
           that
           I
           have
           written
           there
           is
           no
           God
           ?
           must
           I
           write
           against
           them
           all
           ?
           I
           laid
           down
           my
           mind
           in
           the
           case
           that
           I
           am
           thus
           dealt
           with
           about
           ,
           in
           several
           propositions
           as
           plain
           as
           I
           could
           speak
           :
           the
           sum
           of
           the
           chief
           part
           of
           them
           was
           this
           ;
           that
           the
           substance
           of
           the
           Act
           (
           as
           commonly
           called
           )
           that
           is
           the
           Essence
           of
           God
           ,
           is
           neither
           multiplyed
           nor
           beginneth
           nor
           endeth
           ;
           but
           the
           Relations
           and
           extrinsick
           denominations
           are
           many
           ,
           and
           may
           begin
           and
           end
           .
           Yet
           would
           I
           not
           presume
           to
           determine
           (
           with
           
             Pet.
             Hertado
             .
             de
             Mendoza
          
           and
           others
           )
           that
           the
           Relations
           are
           
             ex
             parte
             Dei
          
           ,
           but
           only
           took
           what
           the
           Thomists
           grant
           that
           they
           are
           
             ex
             parte
             creatura
          
           ,
           whence
           arise
           the
           denominations
           of
           God
           ;
           and
           
           doth
           not
           this
           Brother
           know
           that
           the
           highest
           Antiarminians
           on
           earth
           do
           grant
           this
           ,
           and
           none
           that
           I
           know
           of
           did
           ever
           deny
           it
           .
           Yet
           doth
           this
           judicious
           Pedagogue
           ,
           (
           before
           he
           understandeth
           what
           I
           have
           said
           ,
           and
           while
           Dr.
           Kendal
           himself
           contradicteth
           him
           in
           print
           )
           fall
           on
           with
           such
           words
           as
           these
           ,
           pag.
           7.
           [
           
             I
             never
             did
             abhor
             with
             greater
             detestation
             and
             indignation
             the
             Principles
             of
             any
             man
             ,
             and
             the
             defence
             of
             them
             than
             I
             did
             that
             one
             most
             blasphemous
             Principle
             of
             yours
             and
             your
             defence
             of
             it
             about
             the
             Immanent
             acts
             of
             God
             in
             his
             knowledge
             and
             will
             as
             if
             they
             were
             or
             could
             be
             
               de
               novo
            
             ,
             &c.
             
          
           ]
           All
           the
           rest
           is
           but
           to
           prepare
           the
           way
           for
           this
           sentence
           ;
           and
           to
           attend
           it
           ,
           and
           this
           is
           his
           Epistle
           .
        
         
           And
           that
           you
           may
           see
           what
           impossibility
           there
           is
           of
           pleasing
           all
           men
           ,
           see
           what
           he
           saith
           of
           my
           Apologie
           against
           Mr
           Blake
           ,
           which
           cost
           so
           much
           on
           the
           other
           side
           ;
           p.
           4
           ,
           5.
           [
           
             Though
             in
             the
             first
             three
             or
             four
             hours
             reading
             that
             morning
             ,
             of
             the
             first
             part
             ,
             of
             your
             Apologie
             to
             Mr.
             Blake
             ,
             I
             was
             very
             much
             taken
             with
             so
             much
             of
             a
             profound
             ,
             deep
             &
             rational
             Judgement
             ,
             with
             such
             a
             clear
             and
             solid
             understanding
             ,
             &
             with
             so
             great
             a
             height
             of
             a
             piercing
             wit
             ,
             as
             I
             did
             apprehend
             in
             some
             of
             your
             reasonings
             &
             explications
             of
             some
             points
             by
             you
             holden
             forth
             there
             ,
             &c.
             
          
           ]
           And
           so
           he
           goes
           on
           to
           shew
           that
           in
           the
           afternoons
           Reading
           against
           Dr.
           Kendall
           ,
           I
           struck
           down
           all
           the
           milk
           that
           I
           had
           given
           in
           the
           morning
           .
           Many
           men
           ,
           many
           minds
           .
           Even
           fair
           fall
           you
           Sir
           ,
           for
           I
           see
           you
           are
           a
           kind
           man
           when
           the
           fit
           comes
           on
           you
           ;
           and
           when
           I
           please
           you
           ,
           your
           commendations
           swell
           over
           the
           banks
           of
           common
           discretion
           .
           But
           what
           shall
           I
           give
           you
           to
           make
           Mr.
           Blake
           of
           your
           opinion
           ?
           Or
           to
           teach
           me
           how
           I
           may
           please
           you
           both
           ,
           with
           the
           rest
           of
           the
           offended
           ?
        
         
           Another
           part
           of
           Mr.
           Robertson's
           task
           ,
           is
           to
           satisfie
           the
           world
           how
           ignorant
           Mr.
           Hotchkis
           and
           I
           are
           of
           the
           Hebrew
           ,
           and
           careless
           of
           it
           aswel
           as
           ignorant
           .
           
             And
             I
             may
             undo
             the
             man
             if
             I
             should
             confute
             him
             here
             :
             for
             he
             hath
             bound
             himself
             in
             a
             most
             solemn
             Obligation
             ,
             p.
             82.
             that
             if
             he
             [
             do
             not
             make
             it
             good
             what
             here
             is
             challenged
             ,
             against
             all
             the
             four
             eyes
             of
             us
             both
             ,
             (
             that
             both
             of
             us
             have
             no
             eies
             at
             all
             to
             see
             with
             of
             our
             own
             ,
             &
             therefore
             see
             nothing
             at
             all
             with
             our
             own
             eye
             in
             those
             points
             ,
             but
             all
             the
             dim
             sight
             we
             have
             ,
             it
             s
             only
             by
             seeing
             with
             other
             mens
             eyes
             ,
             &c.
             )
             then
             he
             promises
             to
             shut
             &
             turn
             away
             both
             his
             own
             eyes
             from
             ever
             looking
             upon
             a
             book
             again
             whilest
             he
             breaths
             ,
             even
             the
             Bible
             it self
             ,
             which
             yet
             he
             would
             not
             do
             for
             a
             kingdom
             ,
             
             or
             his
             Life
             .
          
           ]
           And
           should
           I
           be
           so
           unmerciful
           now
           as
           to
           confute
           this
           man
           ,
           if
           I
           could
           do
           it
           ?
           No
           ,
           let
           Mr.
           Hotchkis
           consider
           what
           he
           hath
           done
           in
           doing
           it
           himself
           .
           He
           hath
           left
           him
           under
           little
           less
           then
           a
           solemn
           Vow
           ,
           never
           to
           read
           the
           Bible
           or
           any
           Book
           more
           .
           Doth
           not
           this
           man
           think
           himself
           very
           wise
           in
           his
           zeal
           ?
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           ]
           Mr.
           Hotchkis
           saith
           ,
           he
           had
           read
           over
           the
           Hebre●
           Bible
           before
           Mr.
           Robertson
           was
           born
           .
        
         
           And
           is
           it
           not
           (
           think
           you
           )
           an
           honest
           and
           sober
           dispute
           upon
           which
           he
           brings
           out
           his
           Hebrew
           ,
           when
           I
           had
           so
           fully
           explained
           myself
           in
           my
           Confession
           ,
           of
           which
           he
           is
           pleased
           to
           take
           no
           notice
           ?
           I
           still
           maintain
           that
           Punishment
           properly
           so
           called
           ,
           hath
           (
           at
           least
           )
           two
           species
           ,
           Paradeigmatical
           and
           strictly
           Vindictive
           ,
           and
           Nouthetical
           or
           Castigatory
           :
           and
           so
           that
           Chastisement
           is
           truly
           and
           properly
           called
           punishment
           ;
           but
           not
           of
           the
           same
           species
           ,
           with
           the
           former
           vindictive
           or
           destructive
           punishment
           .
           Now
           what
           doth
           this
           Learned
           Brother
           but
           over
           and
           over
           again
           ,
           so
           far
           lay
           by
           the
           ninth
           Commandement
           and
           the
           fear
           of
           God
           ,
           as
           to
           face
           down
           me
           ,
           and
           assure
           his
           Reader
           ,
           that
           I
           affirm
           and
           maintain
           the
           sufferings
           of
           the
           Godly
           to
           be
           not
           only
           Chastisements
           ,
           but
           proper
           Punishments
           ,
           yea
           Revenging
           Punishments
           for
           the
           satisfaction
           of
           God
           as
           a
           Judge
           ?
           And
           what
           should
           one
           say
           to
           such
           a
           man
           as
           this
           ?
           and
           how
           is
           he
           to
           be
           dealt
           with
           ?
           Proper
           Punishments
           (
           I
           say
           )
           they
           are
           ;
           because
           I
           maintain
           that
           Castigations
           are
           proper
           paternal
           punishments
           .
           And
           are
           not
           all
           the
           Philosophers
           that
           ever
           defined
           punishment
           ,
           (
           so
           far
           as
           I
           know
           )
           agreed
           in
           it
           ?
           But
           is
           this
           to
           say
           ,
           They
           are
           vindictive
           ,
           satisfactory
           to
           Justice
           ,
           or
           more
           than
           chastisements
           ?
        
         
           If
           this
           good
           man
           would
           have
           made
           ostentation
           of
           his
           Hebrew
           ,
           or
           called
           for
           Scholars
           to
           his
           School
           ,
           let
           any
           indifferent
           man
           be
           Judge
           ,
           whether
           it
           had
           not
           been
           a
           more
           innocent
           and
           honest
           course
           to
           have
           done
           as
           the
           Montebanks
           and
           Lozenge-makers
           do
           ,
           to
           have
           put
           it
           into
           some
           weekly
           News-book
           ,
           that
           in
           such
           a
           street
           ,
           at
           such
           a
           sign
           ,
           there
           is
           a
           famous
           Hebrew
           School-master
           ,
           &c.
           than
           to
           do
           he
           knows
           not
           what
           ?
           For
           Mr.
           Hotchkis
           and
           me
           
           the
           matter
           's
           not
           great
           :
           but
           he
           trode
           under
           foot
           Modesty
           ,
           Conscience
           ,
           Truth
           ,
           the
           Credit
           of
           his
           Profession
           ,
           the
           famous
           Translators
           of
           the
           Bible
           (
           egregiously
           befriending
           
             Gregory
             Martin
          
           and
           his
           Rhemists
           )
           :
           and
           I
           wish
           he
           have
           not
           degraded
           the
           far
           greater
           part
           of
           the
           godly
           Ministers
           of
           England
           ,
           for
           want
           of
           Hebrew
           as
           well
           as
           us
           :
           Nay
           how
           many
           can
           he
           name
           from
           the
           Apostles
           daies
           ,
           till
           a
           few
           hundred
           years
           ago
           ,
           that
           are
           not
           degraded
           by
           him
           ,
           in
           almost
           all
           the
           Church
           .
           The
           Origens
           and
           Hieroms
           were
           so
           few
           ,
           that
           wo
           to
           the
           Church
           if
           it
           had
           no
           more
           :
           And
           something
           may
           be
           in
           it
           to
           cut
           the
           comb
           of
           a
           Paedagogues
           insolency
           ,
           that
           those
           that
           were
           best
           at
           Translations
           ,
           were
           so
           bad
           Divines
           for
           all
           that
           ,
           as
           to
           the
           sense
           .
           We
           had
           been
           sure
           all
           marrd
           if
           the
           degraded
           Augustines
           that
           were
           ignorant
           of
           the
           Hebrew
           ,
           had
           not
           been
           better
           Divines
           than
           Origen
           and
           Hierom
           were
           .
           But
           what
           !
           hath
           God
           bid
           or
           permitted
           this
           man
           to
           speak
           all
           this
           for
           nought
           ?
           No
           :
           I
           hope
           that
           some
           will
           be
           stirred
           up
           by
           his
           language
           to
           a
           more
           diligent
           study
           of
           the
           Hebrew
           Text
           ;
           and
           that
           this
           good
           end
           may
           by
           the
           over-ruling
           providence
           be
           attained
           by
           it
           .
        
         
           But
           me
           thinks
           he
           should
           not
           trust
           so
           much
           to
           his
           great
           Argument
           ,
           that
           [
           
             he
             is
             unworthy
             to
             be
             Christs
             Messenger
             that
             takes
             the
             signification
             of
             the
             words
             upon
             trust
             :
          
           ]
           For
           how
           doth
           Mr.
           Robertson
           with
           all
           his
           Hebrew
           know
           the
           signification
           of
           one
           Hebrew
           word
           ,
           but
           upon
           trust
           ?
           How
           knows
           he
           it
           ,
           but
           on
           the
           word
           of
           his
           Master
           that
           tells
           him
           so
           ?
           and
           what
           other
           way
           is
           there
           of
           knowing
           the
           signification
           of
           any
           Language
           whatsoever
           ?
        
         
           As
           for
           that
           about
           [
           Mental
           Remission
           ]
           which
           he
           makes
           such
           a
           stir
           with
           ,
           I
           shall
           add
           this
           to
           what
           is
           said
           .
           There
           are
           two
           things
           among
           men
           that
           are
           called
           by
           some
           Mental
           Remission
           :
           1.
           
           A
           purpose
           to
           forgive
           a
           fault
           ,
           (
           even
           before
           it
           is
           committed
           )
           when
           it
           is
           done
           .
           2.
           
           The
           actual
           turning
           of
           the
           minde
           from
           Anger
           and
           thoughts
           of
           Punishing
           ,
           to
           Reconciliation
           and
           Acceptance
           ,
           and
           the
           Remitting
           those
           former
           thoughts
           of
           Punishment
           .
           The
           former
           is
           not
           properly
           pardon
           at
           all
           ,
           and
           is
           in
           God
           from
           Eternity
           .
           The
           latter
           is
           not
           properly
           in
           God
           at
           all
           :
           For
           he
           changeth
           not
           his
           minde
           ,
           nor
           Remitteth
           any
           Punishing
           ,
           Purpose
           ,
           or
           secret
           Resolution
           ,
           or
           thoughts
           which
           he
           had
           before
           :
           and
           if
           he
           did
           ,
           that
           
           would
           not
           dissolve
           the
           Guilt
           ,
           that
           is
           ,
           the
           obligation
           to
           Punishment
           ,
           without
           an
           outgoing
           word
           from
           God.
           But
           yet
           after
           the
           manner
           of
           weak
           man
           this
           last
           sort
           of
           Mental
           Pardon
           ,
           may
           from
           the
           Effect
           to
           the
           Affect
           be
           ascribed
           Denominatively
           ,
           to
           God
           :
           But
           then
           as
           it
           is
           but
           Denominatively
           ,
           so
           that
           Denomination
           must
           then
           begin
           ,
           when
           the
           Law
           of
           Grace
           or
           Promise
           doth
           Pardon
           and
           Absolve
           ,
           for
           then
           only
           doth
           the
           ground
           of
           that
           Denomination
           begin
           ,
           though
           nothing
           Real
           do
           begin
           in
           God.
           
        
         
           And
           it
           is
           worth
           the
           noting
           also
           ,
           how
           angerly
           this
           man
           doth
           tell
           us
           ,
           that
           neither
           Dr.
           Twiss
           nor
           any
           that
           ever
           was
           taught
           or
           Catechized
           understandingly
           in
           the
           Church
           ,
           will
           deny
           ,
           or
           is
           ignorant
           of
           this
           kinde
           of
           Pardon
           or
           Justification
           in
           Law-sense
           which
           we
           maintain
           ?
           And
           yet
           that
           Mr.
           Blake
           will
           not
           be
           perswaded
           of
           any
           such
           thing
           to
           this
           day
           ,
           but
           disputeth
           confidently
           against
           that
           ,
           which
           we
           are
           so
           chidden
           by
           Mr.
           Robertson
           for
           imagining
           that
           any
           well
           Catechized
           will
           deny
           .
           Again
           tell
           me
           ,
           what
           a
           man
           should
           do
           to
           be
           of
           every
           learned
           good
           mans
           minde
           ,
           or
           to
           escape
           their
           censures
           ?
        
         
           And
           as
           these
           Brethren
           deal
           in
           the
           Press
           ,
           so
           do
           some
           others
           privately
           by
           words
           and
           Manuscripts
           .
           The
           last
           week
           I
           received
           a
           creeping
           Paper
           ,
           against
           my
           directions
           for
           Peace
           of
           Conscience
           ,
           written
           by
           a
           Minister
           about
           the
           midway
           between
           Mr.
           Blake
           and
           me
           (
           Though
           a
           Neighbour
           ;
           I
           know
           not
           that
           I
           ever
           heard
           his
           name
           before
           ,
           but
           once
           about
           16
           years
           ago
           ;
           )
           who
           with
           the
           spirit
           and
           pen
           of
           Mr.
           Robertson
           and
           his
           like
           ,
           doth
           furiously
           fall
           on
           me
           ,
           to
           conjure
           out
           of
           me
           the
           Devil
           of
           Pelagianism
           ;
           because
           I
           say
           to
           doubting
           souls
           ,
           that
           ,
           [
           
             If
             Christ
             be
             not
             yet
             theirs
             ,
             he
             maybe
             when
             they
             will
          
           ]
           or
           [
           
             they
             may
             have
             him
             when
             they
             will
          
           :
           ]
           whereupon
           to
           his
           Councils
           and
           Fathers
           he
           goes
           against
           Free-will
           .
           This
           is
           a
           Minister
           of
           the
           Gospel
           :
           and
           yet
           knows
           not
           that
           this
           is
           a
           Truth
           that
           almost
           all
           the
           world
           of
           Christians
           are
           agreed
           on
           ;
           and
           that
           Austine
           purposely
           defendeth
           ;
           and
           if
           it
           be
           not
           true
           ,
           what
           a
           case
           is
           the
           world
           in
           ?
           And
           his
           Reproaches
           are
           cast
           in
           the
           face
           of
           the
           Scripture
           that
           saith
           the
           same
           ,
           [
           
             Whoever
             will
             ,
             let
             him
             take
             the
             water
             of
             Life
             freely
             ,
          
           Rev.
           22.17
           .
           ]
           And
           Dr.
           Twiss
           maintains
           it
           at
           large
           ,
           that
           
             velle
             Credere
          
           is
           Credere
           :
           but
           doubtless
           
             velle
             Christum
             
             oblatum
          
           is
           a
           great
           act
           of
           saving
           Faith.
           And
           this
           man
           might
           read
           that
           I
           add
           withall
           ,
           as
           Austine
           doth
           ,
           that
           ,
           Though
           whoever
           will
           have
           Christ
           as
           offered
           may
           have
           him
           ,
           yet
           no
           man
           will
           so
           have
           him
           ,
           but
           by
           the
           work
           of
           special
           Grace
           .
           But
           is
           it
           not
           a
           sad
           case
           ,
           when
           the
           Preachers
           of
           the
           Gospel
           shall
           defame
           and
           reproach
           the
           very
           substance
           of
           the
           Gospel
           ,
           as
           zealously
           as
           if
           mens
           salvation
           lay
           upon
           it
           ?
        
         
           I
           have
           given
           you
           now
           (
           I
           think
           )
           reasons
           enough
           to
           excuse
           me
           from
           wording
           it
           with
           such
           inconsiderate
           men
           .
           To
           which
           I
           will
           add
           one
           other
           :
           I
           am
           conscious
           of
           so
           much
           frailty
           in
           my self
           ,
           that
           I
           am
           likely
           to
           be
           drawn
           also
           to
           injure
           some
           of
           them
           :
           And
           also
           ,
           I
           am
           not
           able
           to
           speak
           so
           cautelously
           ,
           but
           some
           words
           will
           be
           very
           liable
           to
           misunderstanding
           ,
           on
           which
           they
           may
           plausibly
           fasten
           their
           accusations
           .
           To
           give
           you
           one
           instance
           :
           In
           the
           Preface
           to
           my
           Confession
           ,
           I
           noted
           a
           sort
           of
           empty
           men
           that
           will
           not
           speak
           to
           men
           ,
           nor
           give
           them
           any
           reasons
           to
           convince
           them
           ,
           but
           only
           secretly
           behind
           their
           backs
           ,
           will
           carry
           it
           abroad
           that
           such
           or
           such
           a
           man
           is
           erroneous
           ,
           half
           an
           Arminian
           ,
           a
           dangerous
           man
           :
           and
           if
           they
           speak
           to
           us
           ,
           we
           shall
           hear
           but
           these
           general
           charges
           of
           Error
           :
           To
           these
           I
           said
           ,
           I
           might
           expect
           they
           should
           be
           more
           Judicious
           ,
           studied
           ,
           impartial
           ,
           illuminate
           ,
           sincere
           ,
           or
           at
           lest
           the
           chief
           of
           these
           ,
           before
           I
           should
           value
           their
           bare
           Judgements
           and
           Censures
           ,
           without
           their
           Reasons
           :
           professing
           withall
           that
           as
           I
           doubted
           not
           but
           there
           are
           multitudes
           of
           Labourers
           in
           Gods
           harvest
           ,
           with
           whom
           in
           these
           respects
           I
           am
           unworthy
           to
           be
           named
           ,
           so
           the
           Judgement
           of
           these
           I
           would
           value
           ;
           that
           is
           ,
           so
           far
           as
           to
           suspect
           anything
           which
           they
           are
           against
           ,
           and
           silence
           it
           at
           least
           ,
           till
           Evidence
           be
           very
           cogent
           .
           So
           that
           I
           never
           mentioned
           the
           Qualifications
           of
           men
           that
           write
           or
           dispute
           against
           me
           ,
           but
           only
           of
           those
           that
           
             look
             I
             should
             be
             swayed
             by
             their
             Censures
             without
             Arguments
             .
          
           This
           was
           my
           very
           mind
           ,
           of
           which
           I
           desire
           you
           to
           observe
           the
           words
           themselves
           .
           But
           no
           where
           doth
           Dr.
           Owen
           and
           Mr.
           Blake
           so
           take
           me
           up
           as
           here
           ;
           mistakingly
           supposing
           that
           I
           spoke
           of
           those
           that
           should
           Write
           or
           Argue
           against
           me
           ;
           and
           that
           I
           require
           all
           these
           Qualifications
           in
           them
           .
           No
           ,
           I
           will
           hear
           Scripture
           and
           Reason
           from
           a
           Childe
           ,
           but
           I
           will
           not
           be
           swayed
           by
           the
           Judgement
           and
           Censures
           of
           a
           Childe
           .
           Yet
           here
           the
           one
           of
           them
           talks
           of
           
           the
           
             terrible
             conditions
             that
             I
             impose
             upon
             my
             Answerer
          
           ;
           and
           the
           other
           (
           Mr.
           Blake
           )
           comes
           on
           with
           intimations
           ,
           as
           if
           my
           words
           implyed
           that
           I
           take
           my self
           for
           more
           judicious
           ,
           experienced
           ,
           holy
           ,
           &c.
           than
           all
           those
           from
           whom
           I
           manifest
           my
           dissent
           ,
           the
           Assembly
           ,
           and
           I
           know
           not
           how
           many
           ,
           (
           feigning
           me
           do
           dissent
           from
           men
           even
           contrary
           to
           my
           profession
           .
           )
           These
           answers
           will
           seem
           as
           good
           to
           Readers
           that
           will
           not
           by
           collation
           make
           trial
           ,
           as
           if
           they
           were
           as
           good
           as
           any
           .
        
         
           So
           will
           his
           citations
           out
           of
           the
           Fathers
           ;
           when
           among
           the
           several
           points
           in
           difference
           I
           desired
           one
           line
           from
           one
           Ancient
           to
           prove
           that
           his
           opinion
           was
           ever
           known
           to
           the
           ancient
           Church
           :
           and
           for
           one
           of
           them
           (
           the
           instrumental
           efficacy
           of
           Faith
           to
           Justification
           )
           he
           doth
           perform
           it
           at
           large
           :
           but
           how
           ?
           By
           a
           bare
           citation
           of
           Passages
           from
           others
           gathered
           up
           ,
           and
           that
           without
           the
           words
           ,
           and
           that
           only
           affirming
           that
           we
           are
           justified
           by
           Faith
           and
           not
           by
           Works
           :
           So
           that
           if
           Mr.
           Blake
           bring
           testmonies
           of
           the
           Ancients
           sense
           ,
           that
           [
           
             we
             are
             Justified
             by
             Faith
             and
             not
             by
             Works
             ,
          
           ]
           he
           will
           take
           these
           as
           testimonies
           that
           the
           Ancients
           speak
           for
           the
           
             Instrumental
             Efficiency
             of
             Faith
             in
             Justification
             .
          
           And
           by
           such
           consequences
           he
           may
           make
           them
           say
           many
           things
           more
           ,
           that
           they
           never
           said
           indeed
           .
           But
           we
           have
           shewed
           him
           a
           tertium
           ,
           another
           sense
           in
           which
           a
           man
           may
           be
           said
           to
           be
           justified
           by
           Faith
           without
           Works
           .
           Sure
           I
           am
           that
           if
           I
           should
           maintain
           [
           such
           a
           Justification
           by
           Faith
           without
           Works
           ]
           as
           many
           of
           those
           Fathers
           whom
           he
           quote's
           do
           assert
           ,
           (
           in
           terms
           and
           sense
           ,
           )
           even
           in
           the
           words
           before
           and
           after
           and
           in
           the
           places
           cited
           ,
           I
           should
           be
           more
           clamorously
           called
           a
           Papist
           than
           yet
           I
           have
           been
           ,
           at
           least
           there
           were
           more
           shew
           of
           reason
           for
           it
           .
        
         
           Moreover
           ,
           the
           very
           naming
           of
           untrue
           Reports
           and
           Affirmations
           ,
           would
           be
           offensive
           to
           the
           guilty
           .
           As
           pag.
           664.
           he
           saith
           that
           I
           say
           [
           
             Obedience
             is
             (
             only
             )
             the
             modification
             of
             Faith
             in
             the
             first
             act
             of
             Justification
             ,
          
           ]
           when
           I
           never
           spoke
           or
           thought
           such
           a
           thing
           ,
           but
           deny
           it
           to
           be
           existent
           (
           as
           its
           distinct
           from
           Faith
           )
           in
           that
           first
           act
           of
           Justification
           .
        
         
           So
           pag.
           453.
           he
           affirmeth
           ,
           that
           [
           
             in
             my
             opinion
             (
             an
             infant
             )
             is
             uncapable
             of
             any
             real
             change
             by
             the
             spirit
          
           ]
           With
           many
           such
           Assertions
           ,
           which
           I
           never
           uttered
           ,
           nor
           believed
           .
        
         
         
           And
           when
           I
           told
           him
           of
           such
           a
           passage
           in
           his
           former
           Book
           ,
           (
           about
           
             making
             Sincerity
             the
             Rule
          
           )
           rather
           then
           he
           will
           acknowledge
           the
           visible
           mistake
           ,
           he
           again
           replyeth
           ,
           as
           if
           I
           wronged
           him
           to
           charge
           it
           on
           him
           .
           And
           why
           so
           ?
           Because
           he
           named
           me
           not
           ?
           when
           yet
           it
           is
           as
           plainly
           manifest
           that
           its
           me
           that
           he
           chargeth
           it
           on
           ,
           as
           the
           rest
           before
           and
           after
           ,
           which
           he
           denyeth
           not
           .
           But
           again
           I
           must
           recall
           my self
           ,
           and
           draw
           to
           an
           end
           .
        
         
           Upon
           all
           these
           considerations
           I
           must
           be
           excused
           from
           the
           foresaid
           unprofitable
           Works
           :
           But
           if
           it
           appear
           necessary
           to
           vindicate
           any
           particular
           Truth
           in
           another
           way
           ,
           I
           shall
           not
           withdraw
           ,
           while
           I
           am
           able
           to
           do
           it
           .
           As
           I
           find
           that
           the
           very
           Answering
           of
           men
           doth
           provoke
           ,
           so
           when
           the
           Cause
           of
           God
           doth
           not
           require
           it
           ,
           I
           can
           believe
           that
           I
           am
           among
           those
           that
           are
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Tit.
           2.9
           .
           not
           contradicting
           or
           answering
           again
           ,
           as
           servants
           must
           be
           to
           their
           Masters
           ;
           much
           less
           should
           I
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           imitate
           that
           blessed
           pattern
           ,
           1
           Pet.
           2.23
           .
           which
           O
           that
           I
           could
           more
           do
           !
        
         
           Yet
           would
           I
           not
           disswade
           any
           from
           a
           necessary
           Defence
           of
           Truth
           :
           for
           I
           know
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           that
           we
           must
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Tit.
           1.9
           ,
           10
           ,
           11.
           
        
         
           But
           for
           my
           part
           ,
           I
           see
           not
           yet
           any
           Call
           to
           such
           a
           Work
           :
           and
           if
           I
           err
           ,
           I
           desire
           that
           no
           man
           by
           me
           may
           be
           drawn
           into
           Error
           ;
           and
           if
           I
           be
           in
           the
           right
           ,
           I
           know
           not
           how
           to
           importune
           men
           to
           my
           opinions
           ,
           if
           they
           do
           not
           very
           nearly
           concern
           their
           salvations
           :
           If
           their
           stomacks
           be
           against
           them
           ,
           I
           am
           not
           good
           at
           drenching
           or
           cramming
           .
           The
           Lord
           pardon
           all
           our
           miscarriages
           ,
           and
           direct
           you
           and
           succeed
           you
           in
           your
           labours
           for
           his
           Church
           .
           I
           remain
           ,
        
         
           
             Your
             Brother
             in
             the
             Work
             of
             the
             Gospel
             ,
             
               RICH
               BAXTER
            
          
           
             
               Octob.
               1.
               1655.
               
            
          
        
         
         
           
             Tales
             meorum
             Scriptorum
             Judices
             velim
             ,
             qui
             Responsionem
             non
             semper
             desiderent
             ;
             quum
             his
             quae
             leguntur
             audierint
             aliquid
             contradici
             .
             
               Augustin
               .
            
          
        
      
    
     
       
         
         
         
         
           The
           first
           Postscript
           .
        
         
           ON
           the
           review
           I
           observe
           that
           the
           mixture
           of
           some
           passages
           of
           some
           late
           Papists
           ,
           with
           the
           judgement
           of
           Bellarmine
           and
           the
           most
           ,
           doth
           make
           pag.
           50
           ,
           51
           of
           the
           second
           Disput.
           less
           clear
           .
           To
           remove
           the
           obscurity
           observe
           ,
           that
           there
           are
           divers
           Questions
           conjoyned
           :
           1.
           
           What
           is
           necessary
           to
           make
           a
           man
           a
           true
           Member
           of
           the
           Catholick
           Church
           ?
           And
           in
           that
           they
           mostly
           agree
           with
           Bellarmine
           as
           cited
           ,
           that
           no
           inward
           grace
           is
           necessary
           .
           2d
           Question
           is
           ,
           what
           is
           the
           Common
           effect
           of
           Baptism
           on
           all
           that
           Receive
           it
           ?
           And
           that
           they
           say
           ,
           is
           the
           imprinting
           of
           a
           certain
           Character
           on
           the
           mind
           .
           What
           this
           Character
           is
           ,
           they
           are
           not
           agreed
           :
           commonly
           they
           think
           either
           as
           Aquinas
           ,
           that
           it
           is
           a
           certain
           qualitative
           power
           reducible
           to
           the
           second
           species
           of
           quality
           ,
           that
           is
           ,
           a
           spiritual
           power
           
             ordinata
             ad
             ea
             quae
             sunt
             Divini
             cultus
             ,
             ut
          
           3.
           
           Qu.
           93.
           ar
           .
           2.
           c.
           Or
           as
           Durandus
           and
           many
           others
           of
           them
           ,
           that
           it
           is
           but
           a
           Relation
           ;
           or
           as
           Estius
           and
           others
           ,
           that
           it
           is
           such
           a
           moral
           power
           as
           is
           
             Jus
             Civitatis
          
           ,
           and
           so
           is
           a
           power
           of
           receiving
           the
           common
           priviledges
           of
           the
           Church
           .
           All
           the
           Baptized
           :
           But
           if
           they
           should
           
             fictè
             recipere
          
           as
           to
           the
           Sacrament
           it self
           ,
           they
           receive
           not
           so
           much
           as
           the
           Character
           ;
           nay
           ,
           saith
           Aquinas
           ,
           are
           to
           be
           Baptized
           again
           when
           they
           Repent
           .
           But
           the
           grace
           of
           
           justification
           ,
           and
           Remission
           of
           sin
           ,
           they
           say
           is
           not
           common
           to
           all
           that
           are
           Baptized
           ;
           but
           only
           to
           those
           that
           are
           duely
           disposed
           for
           Baptism
           .
           Saith
           Aquinas
           .
           3.
           
           Qu.
           63.
           ar
           .
           3.
           
             c.
             Character
             propriè
             est
             signaculum
             quoddam
             quo
             aliquid
             insignitur
             ,
             &c.
             Homo
             autem
             fidelis
             ad
             deo
             deputatur
             :
             Primò
             quidem
             &
             principaliter
             ad
             fruitionem
             gloriae
             &
             ad
             hoc
             insignitur
             signaculo
             gratiae
             .
          
           2.
           
           
             Autem
             deputatur
             quisque
             fidelis
             ad
             recipiendum
             vel
             tradendum
             aliis
             ,
             ea
             quae
             pertinent
             ad
             cultum
             Dei
             ,
             &
             ad
             hoc
             proprié
             deputatur
             Character
             sacramentalis
             .
          
           So
           that
           a
           man
           in
           mortal
           sin
           may
           receive
           the
           Character
           ,
           &
           the
           Character
           doth
           dispose
           a
           man
           to
           sacramental
           Grace
           .
           So
           that
           let
           them
           come
           never
           so
           sinfully
           to
           it
           ,
           yet
           it
           puts
           them
           in
           a
           fair
           way
           to
           justification
           .
           
             (
             vid
             Viguerium
             cap.
          
           16.
           ver
           .
           15.
           fol.
           154.
           )
           And
           it
           hath
           this
           advantage
           that
           the
           grace
           is
           delible
           ,
           but
           the
           Character
           indelible
           .
           Now
           those
           Papists
           that
           I
           spoke
           of
           in
           the
           place
           I
           refer
           to
           (
           pag.
           50.51
           .
           )
           do
           think
           that
           all
           should
           come
           to
           Baptism
           ,
           that
           have
           but
           an
           historical
           Belief
           of
           the
           points
           ,
           absolutely
           necessary
           ,
           that
           so
           they
           may
           receive
           this
           Character
           ,
           and
           then
           they
           have
           the
           Church-Priviledges
           ,
           which
           being
           unbaptized
           they
           have
           not
           :
           and
           though
           yet
           they
           have
           not
           Charity
           or
           Justification
           ,
           yet
           when
           by
           Pennance
           they
           are
           brought
           to
           the
           disposition
           which
           they
           wanted
           the
           foregoing
           Baptism
           will
           be
           effectual
           to
           do
           away
           all
           the
           sins
           that
           were
           at
           the
           time
           of
           Baptism
           :
           &
           Pennance
           will
           put
           away
           the
           rest
           that
           were
           since
           committed
           .
           Though
           yet
           
             quoad
             officium
          
           they
           say
           that
           men
           ought
           to
           come
           to
           Baptism
           with
           the
           due
           preparations
           .
           These
           requisites
           they
           say
           are
           ,
           I.
           A
           Right
           belief
           ,
           say
           some
           ,
           explicite
           of
           the
           Essentials
           ,
           and
           implicite
           of
           the
           rest
           :
           say
           others
           ,
           it
           must
           be
           
             rectae
             fides
             saltem
             in
             communi
             ,
             ut
             scilicet
             Credant
             quod
             Ecclesia
             Credit
             (
             Viguer
             .
             Just.
             c.
          
           16.
           ver
           .
           4.
           
           §
           .
           1.
           )
           2.
           
           That
           he
           repent
           of
           his
           forepast
           life
           ,
           and
           die
           to
           sin
           .
           3.
           
           That
           he
           have
           an
           intention
           of
           Receiving
           the
           Sacrament
           as
           the
           Church
           delivereth
           it
           ,
           and
           Christ
           hath
           appointed
           .
           And
           if
           this
           intention
           ,
           and
           a
           Right
           belief
           be
           wanting
           ,
           the
           party
           is
           to
           be
           rebaptized
           (
           
             Viguerius
             ubi
             sup
          
           .
           )
           But
           what
           this
           Belief
           is
           ,
           and
           what
           this
           Repentance
           is
           ,
           they
           are
           not
           all
           agreed
           .
           But
           though
           some
           few
           may
           require
           Contrition
           ,
           yet
           their
           commonest
           opinion
           is
           ,
           that
           Attrition
           is
           a
           sufficient
           disposition
           ,
           together
           with
           a
           
             fides
             informis
          
           ,
           a
           right
           Belief
           without
           Charity
           .
           But
           yet
           they
           require
           that
           the
           will
           must
           be
           towards
           that
           Contrition
           and
           Charity
           ,
           
           or
           
             fides
             formata
          
           ,
           which
           yet
           it
           hath
           not
           ,
           for
           it
           must
           
             amplecti
             Baptismum
             &
             Baptismi
             effectum
          
           ,
           saith
           Thom.
           3.
           
           Qu.
           69.
           a.
           9.
           c.
           that
           's
           the
           common
           measure
           :
           And
           Charity
           and
           Iustification
           are
           these
           effects
           .
           So
           that
           whoever
           comes
           with
           Attrition
           and
           a
           right
           Belief
           without
           Charity
           ,
           shall
           certainly
           there
           receive
           Charity
           ,
           Justification
           ,
           Remission
           of
           guilt
           and
           punishment
           
             (
             poenarum
             sed
             non
             poenalitatum
          
           )
           both
           
             in
             foro
             Dei
             &
             Ecclesiae
             ,
             sed
             non
             in
             foro
             mundano
          
           :
           And
           this
           because
           that
           this
           disposition
           doth
           .
           
             ex
             congruo
          
           merit
           Justification
           in
           the
           use
           of
           Baptism
           .
           And
           for
           all
           the
           rest
           that
           come
           without
           Attrition
           or
           a
           purpose
           to
           leave
           sin
           ,
           (
           and
           saith
           Aquin.
           without
           Belief
           too
           .
           3.
           
           Qu.
           68.
           a.
           8.
           c.
           )
           they
           receive
           the
           Character
           which
           putteth
           them
           in
           so
           fair
           a
           way
           to
           Iustification
           by
           Pennance
           as
           aforesaid
           ,
           
             recedente
             fictione
             de
             debitâ
             dispositione
          
           .
           But
           yet
           I
           must
           say
           ,
           that
           it
           is
           but
           few
           that
           I
           hear
           of
           ,
           or
           read
           of
           ,
           that
           will
           say
           that
           wicked
           men
           may
           come
           to
           Baptism
           for
           these
           advantages
           :
           But
           the
           most
           Learned
           of
           them
           conclude
           that
           no
           man
           ought
           to
           come
           that
           hath
           not
           a
           purpose
           to
           forsake
           all
           his
           mortal
           sins
           ,
           at
           least
           ,
           and
           that
           they
           are
           not
           to
           be
           Baptized
           that
           profess
           not
           this
           ;
           and
           that
           others
           get
           into
           the
           Church
           
             praeter
             intentionem
             Ecclesiae
          
           as
           Bellarmine
           saith
           :
           so
           that
           in
           this
           ,
           the
           chief
           of
           their
           Doctors
           own
           the
           cause
           that
           I
           maintain
           .
           Aquin.
           3.
           
           Qu.
           68.
           ar
           .
           4.
           doth
           purposely
           dispute
           it
           ,
           
             Vtrùm
             peccatores
             sint
             Baptizandi
          
           ?
           And
           resolves
           it
           negatively
           ,
           that
           though
           
             Peccator
             ,
             quoad
             reatum
          
           ,
           may
           be
           Baptized
           ;
           yet
           not
           
             Peccator
             ex
             voluntate
             peccandi
             &
             proposito
             persistendi
             in
             peccato
             :
          
           &
           he
           gives
           three
           good
           Reasons
           .
           1.
           
           Because
           such
           are
           unmeet
           to
           be
           incorporated
           into
           Christ
           ,
           which
           Baptism
           doth
           .
           2.
           
           Because
           Baptism
           with
           them
           cannot
           attain
           its
           end
           ,
           to
           take
           away
           their
           sin
           :
           and
           in
           the
           works
           of
           God
           and
           the
           Church
           nothing
           must
           be
           done
           in
           vain
           ,
           or
           that
           cannot
           reach
           the
           appointed
           end
           .
           3.
           
           Because
           else
           there
           would
           be
           falshood
           in
           the
           sacramental
           signs
           ,
           which
           must
           not
           be
           .
           And
           one
           would
           think
           by
           his
           Answers
           ad
           2
           m
           &
           3
           m
           that
           he
           saith
           as
           much
           as
           I
           ,
           &
           is
           for
           the
           necessity
           of
           a
           
             fides
             formata
          
           and
           Conversion
           it self
           before
           Baptism
           .
           Saith
           he
           ad
           .
           2.
           
           [
           
             Ideo
             sacramentum
             baptismi
             ,
             non
             est
             exhibiendum
             ,
             nisi
             ei
             in
             quo
             interioris
             conversionis
             aliquod
             signum
             apparet
             ,
             sicut
             nec
             medicina
             corporalis
             adhibetur
             infirmo
             ,
             nisi
             in
             eo
             aliquis
             motua
             vitalis
             nature
             appareat
             .
          
           And
           ad
           3
           m
           answering
           those
           objectors
           that
           I
           intended
           p.
           51.
           he
           saith
           [
           
             Dicendum
             quod
             Baptismus
             est
             fidei
             sacramentum
             :
             
             Fides
             autem
             informis
             non
             sufficit
             ad
             salutem
             ,
             nec
             ipsa
             est
             fundamentum
             ,
             sed
             sola
             fides
             formata
             ,
             quae
             per
             dilectionem
             operatur
             ut
          
           Aug.
           l.
           de
           sid
           .
           &
           oper
           .
           
             Vnde
             nec
             sacramentum
             baptismi
             salutem
             conferre
             potest
             cum
             voluntate
             peccandi
             ,
             quae
             fidei
             formam
             excludit
             .
             Non
             est
             autem
             per
             impressionem
             Characteris
             baptismalis
             aliquis
             disponendus
             ad
             gratiam
             quamdiu
             in
             eo
             apparet
             voluntas
             peccandi
             ,
          
           —
           ]
           he
           here
           plainly
           speaks
           
             de
             fide
             formata
             ut
             afferendâ
          
           ,
           and
           not
           
             ut
             recipiendâ
             per
             baptismum
          
           .
           So
           that
           he
           is
           here
           fully
           for
           me
           in
           the
           main
           cause
           of
           these
           Disputations
           :
           and
           so
           must
           they
           all
           that
           do
           affirm
           a
           true
           death
           to
           sin
           to
           be
           one
           of
           the
           prerequisites
           ;
           if
           they
           will
           not
           contradict
           themselves
           (
           and
           that
           's
           common
           )
           For
           it
           's
           a
           vain
           conceit
           that
           preparatory
           grace
           kills
           sin
           ,
           and
           special
           grace
           afterward
           giveth
           a
           new
           life
           :
           that
           which
           expelleth
           death
           ,
           is
           life
           ;
           and
           that
           which
           expelleth
           darkness
           is
           nothing
           else
           but
           the
           light
           it self
           .
           Add
           also
           what
           Aquinas
           saith
           
             sup
             .
             Qu.
          
           2.
           a.
           3.
           
             c.
             Nullum
             peccatum
             dimittitur
             ,
             nisi
             quis
             justificetur
             ,
             sed
             ad
             justificationem
             requiritur
             contritio
             .
          
           ]
           And
           what
           he
           saith
           3.
           
           Qu.
           49.
           a.
           1.
           ad
           2
           m
           
             Per
             fidem
             applicatur
             nobis
             passio
             Christi
             ad
             percipiendum
             fructum
             ipsius
             —
             Fides
             autem
             per
             quam
             à
             peccato
             mundamur
             non
             est
             fides
             informis
             ,
             quae
             potest
             esse
             etiam
             cum
             peccato
             ;
             sed
             est
             fides
             formata
             per
             Charitatem
             ,
             ut
             sic
             passio
             Christi
             nobis
             applicetur
             ,
             non
             solùm
             quantum
             ad
             intellectum
             sed
             etiam
             quantum
             ad
             effectum
             .
          
           ]
        
         
           Yet
           I
           know
           they
           here
           confound
           themselves
           by
           their
           sophistry
           ,
           telling
           us
           that
           Contrition
           is
           before
           Charity
           materially
           ,
           and
           after
           it
           effectively
           ,
           and
           that
           
             Contritio
             se
             habet
             ut
             ultima
             dispositio
             ad
             gratiam
             consequendam
          
           ;
           and
           that
           
             Poenitentia
             quae
             est
             sacramentum
          
           ,
           is
           before
           
             Poenitentia
             q●●
             est
             virtus
          
           ,
           and
           is
           the
           instrument
           of
           effecting
           it
           ;
           as
           though
           a
           dissembling
           Ceremony
           ,
           or
           false
           profession
           would
           work
           grace
           ;
           so
           that
           there
           is
           no
           hold
           of
           them
           ,
           at
           the
           best
           ;
           for
           they
           have
           lost
           themselves
           in
           contradictions
           .
           I
           know
           also
           that
           they
           make
           the
           Sacrament
           of
           Baptism
           to
           justifie
           and
           sanctifie
           infallibly
           all
           Infants
           that
           are
           offered
           by
           the
           Church
           ,
           on
           their
           allowed
           Titles
           ,
           let
           the
           Parent
           be
           never
           so
           bad
           ;
           because
           they
           think
           the
           Churches
           Faith
           may
           serve
           instead
           of
           the
           Parents
           ,
           as
           the
           Churches
           Intention
           may
           serve
           instead
           both
           of
           the
           Ministers
           (
           saith
           Aquinas
           )
           and
           the
           Infants
           ;
           yea
           and
           the
           Church
           it self
           need
           not
           lend
           an
           Infant
           any
           Contrition
           :
           for
           they
           are
           agreed
           ,
           that
           neither
           other
           mens
           sins
           ,
           nor
           our
           own
           Original
           sin
           (
           which
           is
           all
           
           that
           the
           Infant
           hath
           )
           are
           the
           Object
           of
           Contrition
           ;
           but
           only
           our
           own
           actual
           sin
           .
        
         
           Yet
           one
           would
           think
           that
           the
           ordinary
           doctrine
           ,
           that
           the
           
             votum
             vel
             propositum
          
           may
           save
           without
           Baptism
           ,
           should
           imply
           that
           before
           Baptism
           the
           desires
           of
           it
           are
           supposed
           to
           have
           Charity
           or
           special
           Grace
           :
           The
           Roman
           Catechism
           saith
           ,
           Par.
           2.
           pag.
           142.
           
           
             Baptismi
             suscipiendi
             propositum
             atque
             consilium
             ,
             &
             malae
             acta
             vitae
             p●enitentia
             ,
             satis
             futura
             sit
             ad
             gratiam
             &
             justitiam
             ,
             si
             repentinus
             aliquis
             Casus
             impediat
             ,
             quò
             minùs
             solutari
             aquâ
             ablui
             possint
             .
          
           ]
           And
           they
           confess
           that
           none
           can
           be
           saved
           without
           Charity
           ;
           therefore
           those
           that
           die
           before
           Baptism
           must
           be
           supposed
           to
           have
           Charity
           .
        
         
           But
           ordinarily
           they
           make
           Attrition
           sufficient
           ,
           and
           by
           the
           Sacrament
           give
           to
           the
           attrite
           ,
           justification
           ;
           and
           so
           Charity
           is
           conferred
           :
           And
           thus
           by
           an
           outward
           act
           a
           man
           that
           hath
           but
           common
           grace
           may
           get
           special
           grace
           .
           Yea
           if
           they
           Counterfeit
           Attrition
           it self
           ,
           yet
           they
           receive
           the
           foresaid
           indelible
           Character
           which
           gives
           them
           the
           
             jura
             Ecclesiae
          
           ,
           and
           as
           the
           Roman
           Catechism
           saith
           ,
           Par.
           2.
           qu.
           19.
           pag.
           125.
           by
           this
           Character
           ,
           
             ad
             alia
             sacramenta
             percipienda
             redduntur
             idonei
          
           :
           And
           then
           the
           other
           Sacraments
           ,
           at
           least
           by
           the
           help
           of
           Attrition
           ,
           will
           sure
           justifie
           and
           save
           them
           .
           And
           thus
           they
           make
           a
           common
           grace
           sufficient
           to
           let
           them
           into
           the
           Church
           by
           Baptism
           ,
           yea
           the
           meer
           Baptism
           it self
           without
           any
           grace
           at
           all
           ;
           and
           so
           make
           their
           Character
           and
           Church-state
           the
           way
           to
           justification
           ;
           which
           is
           the
           thing
           I
           charge
           them
           with
           ,
           Pag.
           50
           ,
           51.
           
        
         
           And
           those
           that
           do
           seem
           exceedingly
           to
           comfort
           and
           encourage
           their
           proselytes
           ,
           by
           telling
           them
           of
           the
           certain
           efficacy
           of
           the
           Sacraments
           ,
           and
           that
           they
           surely
           put
           away
           all
           sin
           and
           guilt
           &
           open
           heaven
           to
           them
           ,
           so
           that
           one
           would
           think
           there
           were
           assurance
           of
           Salvation
           or
           exceeding
           comfort
           reached
           forth
           ;
           yet
           they
           take
           it
           all
           away
           again
           ,
           and
           do
           but
           Tantalize
           and
           delude
           the
           people
           .
           For
           they
           that
           (
           with
           us
           )
           require
           Contrition
           before
           the
           Sacrament
           ,
           do
           withall
           tell
           us
           ,
           that
           no
           man
           can
           know
           by
           any
           ordinary
           means
           (
           but
           only
           by
           Revelation
           )
           whether
           he
           be
           Contrite
           or
           not
           ,
           and
           consequently
           ,
           whether
           he
           shall
           be
           justified
           ,
           pardoned
           ,
           or
           saved
           ever
           the
           more
           for
           all
           the
           Sacraments
           :
           And
           those
           that
           take
           up
           with
           Attrition
           ,
           do
           both
           confound
           themselves
           
           and
           their
           followers
           with
           their
           many
           degrees
           of
           Attrition
           ,
           and
           quarrels
           about
           it
           ,
           and
           also
           assure
           them
           that
           they
           cannot
           know
           whether
           they
           have
           the
           necessary
           degree
           ;
           and
           so
           after
           all
           Sacraments
           ,
           they
           cannot
           tell
           whether
           they
           be
           justified
           .
        
         
           This
           much
           I
           thought
           meet
           to
           add
           ,
           for
           further
           explication
           of
           the
           Papists
           doctrine
           ,
           and
           the
           state
           of
           our
           Controversies
           with
           them
           herein
           .
           Which
           I
           shall
           conclude
           in
           the
           words
           of
           Bellarmine
           with
           Amesius's
           Answer
           to
           them
           ,
           
             Bellarm.
             Enervat
             .
             To.
          
           3.
           l.
           1.
           c.
           3.
           
           [
           Bellarm.
           
             Fides
             duplex
             requiritur
             in
             Baptismo
             :
             Actualis
             una
             ,
             quae
             praecedit
             baptismum
             ,
             ut
             dispositio
             quaedam
             :
             quae
             quidem
             ut
             plurìmum
             ,
             non
             est
             ex
             habitu
             fidei
             .
             Altera
             est
             quae
             sequitur
             Baptismum
             ,
             quaeque
             est
             pars
             essentialis
             Justificationis
             ,
             &
             non
             est
             actus
             ,
             sed
             habitus
             .
          
           ]
           This
           is
           the
           very
           Doctrine
           which
           I
           oppose
           in
           this
           Disputation
           .
           To
           which
           Amesius
           answereth
           .
           [
           Protest
           .
           
             Repugnat
             haec
             distinctio
          
           ,
           1.
           
           
             Scripturae
             ,
             quae
             fidem
             justificantem
             antecedere
             docet
             Baptismum
             ,
          
           Act
           15.9.2
           .
           
             Rationi
             &
             experientiae
             ,
             dictanti
             ,
             eâdem
             planè
             fide
             recipi
             Baptismum
             ,
             quâ
             recipitur
             fructus
             Baptismi
             .
          
           3.
           
           
             Confessioni
             ipsius
          
           Bellarm
           ,
           
             quae
             exstat
          
           .
           lib
           2.
           de
           effect
           .
           Sacram.
           cap.
           13.
           
           [
           
             Adulti
             per
             fidem
             &
             Contritionem
             veram
             justificantur
             ,
             antequam
             reipsâ
             ad
             Sacramentum
             accedant
             .
          
           ]
        
         
           Observe
           here
           what
           the
           Protestant
           doctrine
           is
           .
        
      
       
         
         
           The
           second
           Postscript
           .
        
         
           SInce
           the
           foregoing
           Disputations
           were
           Printed
           off
           ,
           I
           had
           occasion
           to
           observe
           ,
           how
           much
           some
           lay
           the
           stress
           of
           their
           cause
           on
           the
           supposition
           of
           Judas
           his
           receiving
           the
           Lords
           Supper
           ;
           And
           thereupon
           apprehended
           ,
           that
           such
           would
           think
           my
           foregoing
           answer
           to
           the
           Objection
           to
           be
           too
           short
           .
           I
           have
           thought
           meet
           therefore
           to
           add
           these
           few
           words
           for
           the
           enlargement
           of
           it
           .
        
         
           The
           example
           of
           Judas
           is
           urged
           to
           several
           ends
           :
           1.
           
           Some
           urge
           it
           to
           prove
           that
           such
           as
           Judas
           ,
           yea
           known
           wicked
           men
           may
           not
           be
           kept
           away
           from
           the
           Sacrament
           .
           2.
           
           Some
           urge
           it
           to
           prove
           that
           such
           may
           not
           be
           excommunicate
           .
           3.
           
           Also
           it
           may
           be
           urged
           ,
           to
           prove
           that
           it
           is
           not
           as
           a
           sign
           of
           the
           thing
           professed
           ,
           that
           we
           are
           to
           require
           profession
           ,
           but
           simply
           for
           it self
           :
           because
           Christ
           know
           that
           Judas
           was
           an
           hypocrite
           .
           4
           And
           it
           will
           be
           urged
           by
           others
           to
           prove
           that
           such
           as
           Judas
           have
           a
           Right
           
             coram
             Deo
          
           to
           the
           Sacrament
           which
           may
           warrant
           their
           demanding
           and
           receiving
           it
           .
        
         
           I
           shall
           first
           prove
           that
           if
           Judas
           had
           received
           the
           Sacrament
           ,
           it
           would
           not
           warrant
           any
           one
           of
           these
           conclusions
           ,
           and
           then
           I
           shall
           prove
           that
           Judas
           did
           not
           receive
           the
           Sacrament
           :
           or
           at
           least
           ,
           that
           it
           is
           a
           thing
           that
           no
           man
           can
           prove
           ,
           and
           that
           the
           contrary
           is
           much
           more
           probable
           .
        
         
           1.
           
           And
           (
           to
           begin
           with
           the
           last
           )
           that
           it
           proveth
           not
           Iudas
           right
           I
           prove
           thus
           .
           1.
           
           If
           Iudas
           had
           such
           a
           right
           to
           the
           Sacrament
           ,
           then
           Christ
           could
           not
           have
           denyed
           it
           him
           ,
           or
           excluded
           him
           :
           For
           he
           may
           not
           deny
           him
           his
           right
           :
           But
           that
           Christ
           might
           nor
           haved
           denyed
           it
           him
           or
           excluded
           him
           ,
           I
           have
           met
           with
           none
           that
           do
           affirm
           .
        
         
           2.
           
           If
           Iudas
           his
           right
           be
           hence
           proved
           ,
           either
           it
           is
           from
           
           Christs
           delivering
           the
           Sacrament
           to
           him
           ,
           or
           from
           his
           permitting
           him
           to
           take
           it
           ;
           but
           from
           neither
           of
           these
           :
           therefore
           .
        
         
           Not
           from
           Christs
           delivery
           :
           1.
           
           Because
           he
           only
           offered
           it
           ,
           and
           that
           in
           its
           true
           Sacramental
           Nature
           ,
           and
           to
           its
           proper
           ends
           ,
           and
           propoundeth
           both
           internal
           and
           external
           duties
           to
           be
           performed
           in
           their
           order
           :
           He
           offereth
           himself
           to
           the
           soul
           ,
           by
           the
           representation
           and
           under
           the
           signs
           of
           bread
           and
           wine
           .
           He
           offereth
           not
           bread
           and
           wine
           alone
           to
           any
           without
           himself
           as
           signified
           and
           represented
           by
           him
           .
           If
           he
           say
           to
           Judas
           [
           take
           me
           as
           thy
           Saviour
           and
           a
           sacrifice
           for
           sin
           ,
           and
           in
           token
           thereof
           ,
           take
           ,
           eat
           and
           drink
           this
           .
           ]
           He
           doth
           not
           hereby
           give
           him
           any
           true
           right
           before
           God
           ,
           to
           take
           the
           bread
           and
           wine
           without
           taking
           Christ.
           For
           Christ
           is
           first
           to
           be
           taken
           by
           believing
           ,
           and
           this
           duty
           is
           first
           in
           the
           command
           ,
           and
           the
           bread
           and
           wine
           is
           not
           to
           be
           taken
           but
           in
           signification
           ,
           that
           thus
           we
           take
           Christ
           ,
           and
           if
           we
           do
           not
           so
           ,
           our
           taking
           the
           bread
           and
           wine
           is
           a
           lye
           .
           Now
           if
           Christ
           offer
           himself
           first
           ,
           and
           the
           elements
           as
           signs
           ,
           and
           require
           Iudas
           to
           take
           himself
           first
           and
           the
           elements
           but
           as
           signs
           ;
           then
           if
           Iudas
           will
           separate
           what
           God
           hath
           conjoyned
           ,
           and
           will
           take
           the
           sign
           and
           not
           the
           thing
           signified
           ,
           and
           will
           by
           this
           taking
           the
           sign
           profess
           that
           he
           taketh
           the
           thing
           signified
           when
           he
           doth
           not
           ;
           this
           giveth
           him
           no
           right
           before
           God
           to
           the
           sign
           alone
           ,
           no
           more
           than
           it
           warranteth
           him
           to
           make
           a
           lying
           profession
           :
           nor
           is
           there
           any
           shew
           of
           such
           a
           thing
           .
           An
           offer
           is
           but
           a
           Conditionall
           Gift
           ,
           and
           not
           an
           Actuall
           ;
           and
           therefore
           giveth
           no
           actuall
           right
           till
           the
           Condition
           be
           performed
           :
           The
           Condition
           is
           Acceptance
           .
           The
           Acceptance
           must
           be
           according
           to
           the
           offer
           .
           1.
           
           Of
           the
           whole
           gift
           ,
           (
           Christ
           and
           the
           signs
           )
           and
           not
           of
           the
           shell
           only
           2.
           
           Of
           the
           thing
           signified
           first
           ,
           and
           of
           the
           sign
           but
           consequentially
           .
           He
           therefore
           that
           takes
           the
           sign
           alone
           ,
           takes
           that
           which
           this
           offer
           giveth
           him
           no
           right
           to
           .
        
         
           2.
           
           Moreover
           ,
           Christ
           did
           not
           offer
           it
           to
           Iudas
           particularly
           ;
           but
           to
           the
           Disciples
           in
           general
           ;
           not
           applying
           it
           to
           each
           one
           ,
           but
           leaving
           it
           to
           themselves
           to
           make
           the
           application
           ,
           as
           is
           granted
           and
           past
           doubt
           .
        
         
           3.
           
           And
           as
           Christs
           offer
           proved
           not
           Iudas
           right
           ,
           so
           neither
           did
           his
           Permission
           of
           his
           Reception
           .
           For
           Permission
           gives
           no
           Title
           .
           All
           the
           sins
           of
           the
           world
           are
           permitted
           physically
           ,
           which
           
           makes
           them
           not
           to
           be
           no
           sin
           .
           And
           for
           a
           Morall
           permission
           ,
           Iudas
           had
           none
           .
           To
           permit
           ,
           is
           
             non
             impedire
          
           ,
           not
           to
           hinder
           .
           Hinderance
           is
           morall
           by
           Prohibition
           .
           Thus
           Iudas
           was
           hindered
           :
           For
           God
           had
           a
           standing
           Law
           against
           lying
           and
           dissembling
           .
           2.
           
           Or
           it
           is
           Physical
           ,
           by
           Natural
           means
           :
           And
           thus
           Iudas
           was
           not
           hindred
           ,
           either
           from
           Receiving
           what
           he
           received
           ,
           or
           from
           betraying
           his
           Master
           :
           but
           it
           justified
           neither
           .
        
         
           Ob.
           But
           at
           least
           ,
           Iudas
           had
           right
           to
           that
           standing
           in
           the
           Church
           ,
           by
           which
           he
           was
           numbered
           with
           those
           to
           whom
           the
           Sacrament
           was
           to
           be
           offered
           .
        
         
           Answ.
           It
           will
           not
           prove
           that
           he
           had
           any
           proper
           right
           (
           by
           promise
           or
           grant
           which
           might
           warrant
           his
           claim
           )
           to
           Church-membership
           ,
           or
           Apostleship
           it self
           .
        
         
           Object
           .
           Christ
           chose
           him
           ,
           and
           called
           him
           ,
           and
           sent
           him
           .
        
         
           Answ.
           Christs
           Choosing
           him
           ,
           was
           no
           more
           but
           his
           Calling
           him
           out
           of
           many
           that
           were
           passed
           by
           .
           His
           Calling
           him
           was
           not
           either
           to
           Preach
           ,
           1.
           
           Only
           .
           2.
           
           Or
           in
           the
           first
           place
           .
           But
           it
           was
           first
           to
           Believe
           in
           him
           and
           so
           to
           preach
           that
           which
           he
           did
           believe
           .
           If
           he
           had
           answered
           Christs
           call
           ,
           he
           had
           done
           both
           :
           But
           if
           he
           will
           preach
           what
           he
           believeth
           not
           ,
           he
           doth
           no
           more
           answer
           Christs
           call
           ,
           than
           if
           he
           should
           speak
           a
           lye
           ,
           or
           dissemble
           .
        
         
           Object
           .
           But
           when
           Christ
           knew
           that
           he
           believed
           not
           ,
           yet
           he
           sent
           him
           to
           preach
           .
        
         
           Answ.
           Never
           to
           preach
           before
           or
           without
           believing
           .
           Though
           Christ
           knew
           that
           he
           did
           not
           actually
           believe
           ,
           yet
           he
           knew
           withall
           that
           he
           lay
           under
           the
           Command
           and
           Obligation
           to
           believe
           ,
           and
           that
           in
           order
           before
           preaching
           .
        
         
           2.
           
           And
           for
           the
           next
           Conclusion
           ,
           it
           cannot
           be
           proved
           by
           the
           Example
           of
           Iudas
           that
           we
           must
           take
           a
           Profession
           simply
           for
           it self
           ,
           and
           not
           respectively
           as
           a
           sign
           of
           the
           thing
           Professed
           ;
           and
           so
           that
           we
           must
           admit
           a
           man
           upon
           a
           Profession
           which
           is
           known
           to
           us
           to
           be
           false
           .
           For
           ,
           if
           you
           argue
           from
           Christs
           example
           and
           say
           ,
           [
           Christ
           did
           so
           ,
           therefore
           we
           must
           do
           so
           ]
           I
           deny
           both
           the
           Antecedent
           and
           the
           Consequence
           .
           1.
           
           As
           to
           the
           Antecedent
           :
           Christ
           Commanded
           and
           Required
           Iudas
           his
           Profession
           as
           a
           sign
           of
           his
           mind
           and
           so
           of
           the
           thing
           professed
           ;
           that
           is
           ,
           as
           True
           ▪
           And
           he
           neither
           Required
           nor
           Accepted
           any
           other
           profession
           :
           But
           only
           he
           Permitted
           him
           to
           remain
           in
           his
           famil●
           ,
           
           though
           his
           profession
           was
           false
           ,
           and
           not
           such
           as
           he
           required
           .
           2.
           
           As
           to
           the
           Consequence
           :
           No
           man
           therefore
           can
           hence
           argue
           ,
           that
           we
           may
           Require
           or
           Accept
           a
           profession
           which
           is
           not
           a
           sign
           (
           apparent
           )
           of
           the
           thing
           professed
           ;
           for
           that
           Christ
           did
           not
           ;
           nor
           yet
           that
           we
           must
           permit
           a
           known
           false
           professor
           because
           Christ
           did
           .
           But
           this
           will
           be
           proved
           under
           the
           next
           points
           to
           which
           it
           leads
           us
           .
           The
           other
           two
           depending
           on
           the
           same
           grounds
           may
           be
           dispatcht
           together
           .
           And
           so
           I
           conclude
           ,
           that
           it
           cannot
           be
           gathered
           from
           the
           example
           of
           Judas
           ,
           that
           we
           must
           not
           excommunicate
           ,
           or
           keep
           from
           the
           Lords
           Table
           ,
           such
           as
           we
           can
           prove
           to
           the
           Church
           to
           be
           unregenerate
           ,
           or
           to
           be
           such
           as
           Judas
           was
           .
           For
           1.
           
           There
           may
           be
           Reasons
           to
           suspend
           the
           performance
           of
           that
           which
           ordinarily
           is
           to
           be
           done
           .
           And
           so
           Christ
           had
           special
           Reasons
           to
           forbear
           the
           excommunicating
           of
           Judas
           ,
           till
           the
           last
           ,
           because
           he
           was
           to
           be
           the
           Instrument
           of
           his
           suffering
           ,
           that
           the
           Scripture
           might
           be
           fulfilled
           .
           When
           we
           are
           sure
           that
           we
           have
           as
           good
           a
           Reason
           to
           suspend
           an
           act
           of
           discipline
           ,
           yet
           that
           will
           not
           be
           an
           excuse
           for
           our
           ordinary
           suspense
           ,
           or
           a
           Rule
           for
           our
           ordinary
           practice
           .
           2.
           
           The
           Lord
           Jesus
           would
           have
           Ministers
           lye
           under
           a
           double
           obligation
           ,
           for
           their
           safe
           proceeding
           :
           The
           one
           is
           ,
           to
           take
           seeming
           Believers
           and
           Penitent
           persons
           into
           the
           Church
           and
           to
           the
           Sacraments
           :
           The
           other
           is
           to
           take
           a
           Credible
           Profession
           for
           the
           Evidence
           of
           that
           Faith
           and
           Repentance
           .
           And
           accordingly
           he
           would
           teach
           us
           no
           more
           by
           his
           example
           .
           And
           therefore
           no
           wonder
           if
           he
           did
           not
           excommunicate
           Judas
           or
           keep
           him
           from
           the
           Sacrament
           :
           for
           it
           was
           by
           his
           Divine
           heart-searching
           power
           ,
           and
           omniscience
           that
           Christ
           knew
           Judas
           to
           be
           an
           hypocrite
           :
           while
           he
           made
           a
           Profession
           that
           was
           Probable
           or
           Credible
           to
           a
           meer
           man.
           All
           therefore
           that
           can
           hence
           be
           gathered
           is
           ,
           that
           if
           by
           heart-searching
           omniscience
           we
           knew
           a
           man
           to
           be
           an
           Hypocrite
           ,
           we
           might
           not
           keep
           him
           back
           or
           excommunicate
           him
           :
           and
           yet
           that
           will
           not
           be
           proved
           from
           the
           Text
           neither
           ;
           till
           you
           can
           prove
           that
           Christ
           might
           not
           have
           cast
           out
           Judas
           ,
           as
           well
           as
           that
           he
           did
           not
           ;
           for
           ,
           as
           is
           said
           ,
           he
           might
           forbear
           him
           for
           some
           special
           Cause
           ;
           Though
           I
           grant
           that
           on
           other
           grounds
           it
           may
           possibly
           be
           proved
           ,
           that
           we
           might
           not
           do
           it
           ,
           because
           we
           cannot
           communicate
           our
           evidence
           to
           the
           Church
           .
           But
           there
           is
           no
           place
           
           for
           this
           arguing
           ,
           till
           men
           are
           omniscient
           .
           Christ
           is
           our
           pattern
           as
           he
           acteth
           as
           a
           man
           ,
           and
           not
           when
           he
           exerciseth
           Divine
           omniscience
           .
        
         
           3.
           
           Christ
           knew
           what
           was
           in
           man
           ,
           and
           need
           not
           that
           any
           man
           should
           tell
           him
           ,
           John
           2.25
           .
           And
           yet
           he
           questioned
           with
           men
           in
           humane
           Language
           ;
           he
           asketh
           some
           whether
           they
           believed
           ,
           and
           Peter
           ,
           whether
           he
           loved
           him
           ?
           Did
           he
           expect
           an
           answer
           from
           men
           ,
           for
           the
           bare
           words
           sake
           ?
           or
           as
           a
           sign
           of
           their
           mind
           ?
           Did
           he
           oblige
           them
           to
           a
           true
           answer
           ,
           or
           to
           a
           false
           ?
           The
           case
           is
           not
           doubtfull
           .
           And
           if
           by
           his
           omniscience
           he
           knew
           that
           many
           of
           these
           answers
           were
           lyes
           ,
           (
           and
           yet
           he
           silently
           permitted
           the
           answerer
           to
           seem
           a
           Disciple
           )
           it
           will
           not
           hence
           follow
           ,
           that
           we
           must
           accept
           a
           profession
           simply
           for
           it self
           ,
           and
           when
           it
           is
           not
           credible
           ,
           that
           is
           ,
           that
           we
           must
           believe
           a
           known
           lye
           ,
           or
           that
           we
           must
           use
           those
           that
           we
           have
           no
           cause
           to
           believe
           as
           if
           we
           did
           believe
           them
           .
        
         
           4.
           
           And
           if
           their
           Argument
           were
           of
           any
           strength
           ,
           it
           would
           not
           only
           prove
           that
           we
           must
           keep
           in
           the
           Church
           ,
           and
           admit
           to
           the
           Sacrament
           those
           that
           we
           know
           to
           have
           the
           Devil
           in
           them
           ,
           and
           to
           be
           Traytors
           to
           Christ
           ,
           contriving
           the
           destruction
           of
           his
           Church
           (
           as
           Judas
           did
           of
           his
           person
           )
           and
           to
           be
           Thieves
           and
           Deceivers
           (
           as
           Christ
           knew
           Judas
           to
           be
           ,
           )
           and
           so
           overthrow
           all
           Church
           Discipline
           ,
           contrary
           to
           the
           Scripture
           Laws
           ;
           but
           also
           that
           it
           is
           not
           Lawfull
           for
           a
           Master
           to
           put
           a
           known
           Thief
           and
           Traytor
           out
           of
           his
           Family
           ,
           or
           to
           prohibit
           him
           familiarity
           with
           him
           at
           his
           Table
           ,
           and
           dipping
           his
           morsels
           with
           him
           in
           the
           same
           dish
           .
           For
           Christ
           did
           this
           by
           Judas
           as
           well
           as
           the
           other
           .
           But
           it
           is
           contrary
           to
           Psalm
           15.
           and
           101.
           and
           Mat.
           18.17
           .
           and
           1
           Cor.
           5.11
           .
           and
           many
           other
           Texts
           that
           we
           should
           hold
           such
           familarity
           with
           such
           men
           .
           But
           that
           we
           may
           not
           lawfully
           do
           otherwise
           ,
           is
           a
           Doctrine
           that
           I
           hope
           no
           wise
           Christian
           Ruler
           of
           a
           Family
           will
           believe
           .
        
         
           5.
           
           The
           state
           of
           Christs
           Church
           being
           then
           but
           in
           gathering
           and
           ordering
           ,
           was
           not
           so
           ripe
           for
           the
           execution
           of
           excommunication
           as
           after
           his
           Resurrection
           ,
           and
           the
           ordering
           of
           the
           Churches
           .
        
         
           But
           though
           I
           have
           said
           all
           this
           on
           the
           supposition
           that
           Christ
           did
           give
           the
           Sacrament
           to
           Judas
           ;
           yet
           I
           shall
           now
           proceed
           
           to
           shew
           ,
           that
           [
           
             it
             is
             either
             certain
             that
          
           Judas
           
             did
             not
             receive
             it
             ,
             or
             not
             probable
             that
             he
             did
             .
          
           ]
        
         
           My
           evidence
           is
           this
           ,
           1.
           
           There
           is
           the
           Concurrent
           Testimony
           of
           three
           Evangelists
           ,
           that
           may
           assure
           us
           that
           Judas
           went
           out
           before
           the
           Sacrament
           .
           Matthew
           dispatcheth
           Christs
           speeches
           to
           Judas
           before
           the
           Sacrament
           ,
           and
           to
           those
           that
           remained
           and
           did
           partake
           of
           it
           ,
           he
           saith
           ,
           1.
           
           That
           he
           will
           drink
           of
           the
           fruit
           of
           the
           Vine
           with
           them
           new
           in
           the
           Kingdom
           of
           his
           Father
           ;
           which
           he
           neither
           did
           after
           his
           Resurrection
           ,
           nor
           will
           do
           with
           Judas
           .
           2.
           
           It
           s
           said
           ,
           they
           went
           into
           the
           Mount
           of
           Olives
           :
           but
           so
           did
           not
           Judas
           .
           3.
           
           He
           saith
           ,
           all
           ye
           shall
           be
           offended
           because
           of
           me
           this
           night
           :
           But
           Judas
           was
           none
           of
           those
           All.
           
        
         
           And
           Mark
           doth
           punctually
           agree
           with
           Matthew
           .
        
         
           And
           Joh.
           13.
           doth
           clear
           both
           the
           other
           .
           For
           ver
           .
           30.
           he
           saith
           that
           Judas
           having
           received
           the
           Sop
           ,
           went
           immediately
           out
           .
           Now
           it
           is
           utterly
           improbable
           that
           this
           Sop
           was
           after
           the
           Sacrament
           .
           Though
           it
           be
           controverted
           whether
           the
           meat
           which
           they
           then
           eat
           besides
           the
           Paschal
           Lamb
           ,
           were
           before
           it
           ,
           or
           after
           it
           ,
           yet
           there
           's
           evidence
           enough
           that
           it
           was
           before
           the
           Sacrament
           .
        
         
           I
           know
           a
           Reverend
           Divine
           of
           ours
           in
           his
           Harmony
           of
           the
           Evangelists
           ,
           thinks
           that
           the
           Supper
           Ioh.
           13.
           was
           not
           the
           same
           with
           that
           Mat.
           26.
           and
           Mar.
           14.
           
           When
           the
           Sacrament
           was
           instituted
           .
           But
           his
           Reasons
           seem
           not
           cogent
           to
           me
           ,
           but
           may
           well
           be
           answered
           ;
           and
           there
           seems
           to
           be
           much
           evidence
           of
           the
           contrary
           in
           the
           Text
           ,
           (
           to
           say
           nothing
           of
           the
           singularity
           of
           this
           exposition
           .
           )
           And
           as
           for
           the
           coincident
           controversies
           ,
           whether
           Christ
           did
           eat
           a
           Supper
           without
           the
           Paschal
           Lamb
           ,
           at
           the
           Institution
           of
           his
           Sacrament
           ,
           as
           Grotius
           thought
           ,
           or
           whether
           he
           did
           eat
           the
           Paschal
           Lamb
           a
           day
           before
           the
           Jews
           ,
           as
           
             Causabone
             ,
             Scaliger
             ,
             Capellus
          
           ,
           &c.
           think
           ,
           Or
           on
           the
           same
           day
           with
           the
           Jews
           ,
           as
           
             Baronius
             ,
             Tolet
             ,
             Clopenburgius
          
           ,
           and
           the
           said
           Reverend
           Doctor
           think
           ,
           I
           shall
           not
           need
           on
           this
           occasion
           to
           enquire
           ;
           especially
           so
           much
           being
           written
           on
           it
           already
           .
           See
           
             Paul
             Burgens
          
           .
           in
           Lyr.
           and
           what
           
             Iansenius
             comment
          
           .
           hath
           
             ex
             Euthymio
          
           and
           other
           Greeks
           on
           that
           side
           :
           and
           the
           Testimony
           of
           Philo
           in
           Cappellus
           ,
           and
           his
           Reasons
           are
           considerable
           .
        
         
           The
           ancient
           Doctors
           were
           disagreed
           among
           themselves
           upon
           
           the
           Question
           whether
           Iudas
           did
           partake
           of
           the
           Sacrament
           .
           It
           s
           commonly
           known
           that
           Hilary
           was
           for
           the
           Negative
           .
           And
           (
           saith
           Estius
           in
           
             differ
             .
             loc
          
           .
           in
           Ioh.
           13.
           )
           Clemens
           in
           
             constit
             .
             Apostol
          
           .
           and
           
             Dionysius
             Arcopag
          
           .
           are
           of
           the
           same
           mind
           with
           others
           :
           And
           whoever
           were
           the
           Authors
           of
           those
           writings
           ,
           the
           antiquity
           in
           this
           case
           is
           considerable
           .
           And
           of
           the
           many
           Doctors
           that
           are
           thought
           to
           be
           on
           the
           other
           side
           ,
           some
           speak
           only
           
             de
             participatione
             Coenae
          
           ;
           and
           shew
           not
           that
           they
           mean
           the
           Sacrament
           ,
           and
           some
           ground
           their
           opinion
           on
           a
           palpable
           error
           ,
           viz.
           that
           the
           Sop
           given
           to
           Iudas
           was
           the
           Sacramental
           Bread
           :
           And
           Pellargus
           (
           in
           Mat.
           26.
           )
           saith
           that
           Theophylact
           mentioneth
           a
           Tradition
           ,
           that
           Iudas
           took
           the
           Bread
           with
           him
           to
           the
           Priests
           ,
           and
           said
           [
           see
           here
           ,
           my
           Master
           saith
           ,
           this
           is
           his
           body
           ]
           and
           Innocent
           the
           Third
           is
           express
           against
           Iudas
           Receiving
           ,
           and
           
             Ammonius
             ,
             Alexander
          
           ,
           and
           Tacianus
           in
           their
           Harmonies
           seem
           to
           be
           against
           it
           ;
           and
           Theophylact
           saith
           ,
           divers
           were
           of
           that
           mind
           .
           
             Rupertus
             Tuitiensis
          
           is
           plain
           and
           large
           on
           it
           ,
           as
           you
           may
           see
           in
           the
           Author
           in
           Ioh.
           13.
           or
           in
           
             Musculus
             Loc.
             commun
             .
             pag.
             (
             mihi
          
           )
           829.
           
             de
             Coen
          
           .
           where
           his
           words
           are
           cited
           at
           large
           .
        
         
           The
           Papists
           and
           Lutherans
           indeed
           are
           most
           on
           the
           other
           side
           :
           but
           yet
           they
           are
           divided
           ,
           especially
           the
           Papist
           :
           Many
           Learned
           Protestants
           of
           the
           Reformed
           party
           have
           written
           large
           discourses
           to
           prove
           that
           Iudas
           received
           not
           the
           Sacrament
           :
           we
           have
           divers
           common
           in
           English
           :
           and
           the
           beyond
           sea
           Divines
           are
           many
           of
           this
           mind
           .
           
             Beza
             ,
             Grotius
             ,
             Piscator
             ,
             Musculus
             ,
             Deodat
             ,
          
           (
           five
           of
           the
           most
           judicious
           commentators
           ,
           I
           think
           ,
           that
           ever
           wrote
           on
           the
           sacred
           Scriptures
           ,
           )
           are
           against
           Iudas
           participation
           ,
           (
           and
           Calvin
           thinks
           it
           uncertain
           :
           )
           besides
           
             Zanchius
             ,
             Danaeus
             ,
             Gomarus
             ,
             Tossanus
             ,
          
           and
           many
           more
           that
           are
           against
           it
           :
           Though
           I
           know
           that
           on
           the
           other
           side
           divers
           are
           for
           it
           .
        
         
           And
           what
           is
           there
           now
           on
           the
           other
           side
           to
           move
           us
           to
           think
           it
           probable
           that
           Iudas
           did
           Receive
           the
           Sacrament
           ?
           The
           slight
           conjecture
           of
           a
           late
           learned
           Annotator
           I
           think
           not
           fit
           to
           trouble
           you
           with
           .
           I
           know
           but
           one
           Argument
           worth
           the
           mentioning
           or
           much
           regarding
           that
           is
           brought
           :
           and
           that
           is
           from
           the
           order
           of
           Lukes
           words
           ,
           who
           after
           the
           mention
           of
           the
           Sacrament
           saith
           ,
           [
           But
           behold
           the
           hand
           of
           him
           that
           betrayeth
           me
           is
           with
           me
           on
           the
           Table
           .
           ]
           But
           to
           this
           I
           must
           say
           that
           I
           confess
           it
           moveth
           me
           
           not
           to
           doubt
           of
           the
           matter
           ,
           considering
           ,
           1.
           that
           as
           Grotius
           &
           other
           expositors
           truly
           note
           ,
           it
           is
           so
           usual
           with
           Luke
           to
           disregard
           the
           Order
           of
           things
           spoken
           ,
           and
           to
           repeat
           sayings
           together
           as
           one
           continued
           speech
           which
           were
           spoken
           at
           great
           distance
           ;
           and
           to
           put
           that
           before
           which
           was
           spoken
           after
           ,
           and
           that
           after
           which
           was
           spoken
           before
           :
           Not
           by
           mistake
           ,
           but
           because
           it
           was
           the
           Matter
           and
           not
           the
           Order
           that
           he
           there
           purposed
           to
           deliver
           .
           2.
           
           And
           because
           it
           is
           certain
           that
           he
           doth
           thus
           even
           in
           the
           matter
           in
           hand
           ,
           for
           saith
           Grotius
           in
           ver
           .
           21.
           
           
             Diversos
             Christi
             s●rmones
             nullâ
             ordinis
             habita
             ratione
             connectit
             Lucas
             .
             Nam
             illud
             de
             proditore
             ,
             in
             Coenâ
             justâ
             contigit
             :
             admonitio
             de
             vitanda
             ambitione
             planè
             ut
             credibile
             est
             ,
             in
             lotione
             inter
             coenam
             paschalem
             &
             coenam
             justam
             .
             Ita
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saepe
             Luce
             est
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           as
           Calvin
           concludes
           ,
           we
           cannot
           from
           this
           order
           in
           Luke
           gather
           that
           Iudas
           Received
           .
           And
           saith
           
             Beza
             ,
             Apparet
             omnino
             ex
             aliis
             evangelistis
             ac
             praesertim
             ,
          
           Ioh.
           13.26
           .
           
             hunc
             sermonem
             habitum
             fuisse
             in
             secundis
             mensis
             Caenae
             legalis
             ,
             quibus
             demum
             sublatis
             suam
             sacram
             Coenam
             instituit
             Dominus
             ,
             ut
             ipse
             Lucas
          
           ver
           .
           praeced
           .
           expressit
           .
           ]
           3.
           
           And
           the
           reason
           of
           Luke's
           mentioning
           this
           after
           all
           ,
           seems
           to
           be
           ,
           because
           having
           begun
           to
           speak
           of
           Christs
           communicatory
           Action
           in
           the
           feast
           ,
           he
           thought
           it
           meet
           to
           connex
           his
           communication
           of
           his
           Sacrament
           and
           so
           dispatch
           the
           history
           of
           those
           communicatory
           acts
           together
           ;
           and
           then
           to
           mention
           the
           matter
           of
           Iudas
           altogether
           ,
           though
           the
           words
           were
           not
           then
           spoken
           .
           4.
           
           And
           the
           reason
           that
           
             Rupertus
             Tuitiensis
          
           gives
           ,
           is
           considerable
           ,
           which
           you
           may
           read
           at
           large
           in
           
             Musculus
             ubi
             sup
          
           .
           it
           s
           too
           long
           to
           transcribe
           .
           See
           also
           what
           
             Sharpius
             Symphon
             .
             pag.
          
           335.
           saith
           
             ex
             Augustino
             &
             aliis
          
           .
           See
           also
           what
           that
           Learned
           judicious
           man
           
             Frid.
             Wendeline
          
           saith
           against
           Iudas
           Receiving
           ,
           exercit
           .
           114
           §
           .
           1.8
           .
           
             &
             .
             Christ.
             Theolog.
             li.
          
           1.
           c.
           23.
           p.
           544.
           
           And
           it
           seems
           there
           are
           many
           of
           the
           same
           mind
           in
           the
           Low
           Countries
           now
           ,
           or
           else
           Maresius
           would
           not
           have
           so
           complained
           of
           their
           indignation
           against
           him
           for
           the
           contrary
           .
           See
           Piscator
           at
           large
           in
           Mat.
           26.
           schol
           .
           And
           Beza
           in
           Ioh.
           13
           30.
           
           
             Quum
             igitur
             non
             nisi
             mensis
             secundis
             sublatis
             Dominus
             sacrosanctâ
             suâ
             mysteriâ
             instituerit
             ,
             ut
             disertè
             ait
             ,
          
           Luk.
           22.20
           .
           
             &
             Iohannes
             non
             contentus
             dixisse
             Judam
             accepta
             offula
             exiisse
             ,
             disertè
             etiam
             addat
             adverbium
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             certa
             videtur
             esse
             eorum
             sententia
             ,
             qui
             existimant
             Judam
             institutioni
             sacrae
             coenae
             non
             inter
             fuisse
             ;
             &
             quod
             sic
             
             narrat
          
           Luk.
           22.21
           .
           
             quasi
             demum
             peracta
             coenae
             ,
             &c.
             esse
             ex
             aliis
             evangelistis
             explicandum
             ;
             ex
             quibus
             liquet
             habitum
             fuisse
             hunc
             sermonem
             ante
             coenae
             sacrae
             institutionem
             .
          
           &c.
           ]
        
         
           When
           I
           had
           gone
           thus
           far
           ,
           I
           remembered
           that
           Mr.
           Gilespio
           hath
           said
           somewhat
           of
           this
           subject
           ,
           and
           perusing
           him
           I
           find
           much
           of
           that
           which
           I
           have
           here
           spoken
           ,
           and
           much
           more
           ,
           so
           that
           I
           shall
           stop
           here
           ,
           and
           desire
           the
           Reader
           to
           read
           his
           Chap.
           8
           ,
           9
           ,
           10.
           of
           lib.
           3.
           
           Aarons
           Rod.
           
        
         
           And
           as
           to
           the
           main
           controversie
           about
           unsanctified
           mens
           Right
           to
           Sacraments
           .
           See
           
             Vrsin
             .
             Catech.
             pag.
          
           2.
           qu.
           8.
           and
           82.
           with
           the
           explic
           .
           throughout
           :
           and
           
             Beza
             epist.
          
           20.
           
             ad
             Qu.
             propositas
             à
             studioso
             Silesio
             .
             Tract
             .
             Theol.
             vol.
          
           3.
           pag.
           227
           ,
           228
           ,
           &c.
           to
           whom
           we
           might
           add
           a
           multitude
           of
           Consenters
           .
        
         
           FINIS
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A26886-e11150
           
             [
             Non
             ]
             is
             put
             for
             [
             Nam
             ]
             in
             that
             exceeding
             false
             printed
             Cople
             .
          
           
             *
             Mr.
             Rutheford
             saith
             if
             Sc●ipture
             ●n
             where
             callet
             Christ
             the
             ●ead
             of
             the
             visible
             Chur●●
             as
             su●h
             ,
             as
             after
             cited
             .
          
           
             Of
             the
             Covenant
             ,
             pag.
             205.206
             .
          
           
             Mr.
             Galaspi●'s
             Arguments
             defended
             against
             Mr.
             Blakes
             answ
             .
             Argum.
             1.
             
          
           
             Galaspie's
             Argum.
             2.
             defended
             .
          
           
             Galaspie's
             Argum.
             3.
             defended
             .
          
           
             Galaspie's
             Argum.
             4.
             denfeded
             .
          
           
             Galaspie's
             Argum.
             5.
             
             &
             6.
             defended
             .
          
           
             Argum.
             7.
             defended
             .
          
           
             Argum.
             8.
             defended
             .
          
           
             Argum.
             9.
             defended
             .
          
           
             Argum.
             10.
             defended
             .
          
           
             Argum
             11.
             defended
             .
          
           
             Argum.
             12.
             defended
             .
          
           
             Argum
             13.
             defended
             .
          
           
             Argum.
             14.
             defended
             .
          
           
             Argum
             15.
             defended
             .
          
           
             Argum.
             16.
             defended
             .
          
           
             Argum.
             17.
             defended
             .
          
           
             Argum.
             19.
             defended
             .
          
           
             *
             Mr.
             Gilespies
             20th
             .
             Argument
             ,
             which
             Mr.
             Blake
             passeth
             by
             ,
             is
             that
             the
             contrary
             Doctrine
             as
             it
             joineth
             with
             the
             Papists
             ,
             so
             it
             contradicteth
             the
             Protestants
             and
             the
             Antient
             Churches
             and
             Writers
             .
          
           
             Mr.
             Blake's
             Arguments
             answered
             .
             Read
             Galespie's
             Chap.
             14.
             l.
             3.
             and
             there
             you
             will
             see
             more
             Arguments
             answered
             ,
             and
             Mr.
             Blake's
             cause
             overthrown
             .
          
           
             Bed●
             In
             1
             Cor.
             13.
             
               inquit
               Charitatem
               esse
               vestem
               nuptiaem
            
             .
          
           
             Mat.
             28.29
             .
             vindicated
             .
          
           
             Mar.
             16.16
             .
             vindicated
             .
          
           
             Act.
             8.37
             .
             vindicated
             .
          
           
             And
             it
             is
             the
             Title
             over
             the
             top
             of
             his
             leaves
             that
             a
             Faith
             short
             of
             justifying
             entitles
             to
             Baptism
             .
          
           
             1.
             
             Calvin
             .
          
           
             2.
             
             Beza
             .
          
           
             3.
             
             P.
             Martyr
             
          
           
             4.
             
             Piscator
             .
          
           
             5.
             
             Altingius
             .
          
           
             6.
             
             Iunius
             .
          
           
             7.
             
             Polanus
             .
          
           
             8.
             
             Zanchtus
             .
          
           
             9.
             
             Ursinus
             &
             Paraeus
             .
          
           
             10.
             
             Paraeus
             .
          
           
             1.
             
             Bucanus
             .
          
           
             12.
             
             Nalaeus
             ,
             Pollander
             .
             Riverus
             ,
             Thysius
             .
          
           
             12.
             
             Wendeline
             .
          
           
             13.
             
             Keckermin
             .
          
           
             15.
             
             Hommius
             .
          
           
             16.
             
             Maresius
             .
          
           
             17.
             
             Crocius
             .
          
           
             18.
             
             Beumlerus
             .
          
           
             19.
             Solinius
             
          
           
             20.
             
             Melancthon
             .
          
           
             21.
             
             Trelcatius
             .
          
           
             22.
             
             Vossiu●
             .
          
           
             23.
             
             Wollebius
             .
          
           
             24.
             
             Luther
             .
          
           
             25.
             
             Alstedius
             .
          
           
             26.
             
             Bishop
             Vsher.
             
          
           
             27.
             
             Amesius
             .
          
           
             28.
             
             Dr.
             Willet
             .
          
           
             29.
             
             Musculus
             .
          
           
             30.
             
             Soharplus
             .
          
           
             31.
             Cartwright
             
          
           
             33.
             
             Fulk
             .
          
           
             33.
             
             The
             Annotations
             of
             some
             Divines
             of
             the
             Assembly
             at
             Westminster
             .
          
           
             34
             Deodate
             .
          
           
             35.
             
             Bodlus
             .
          
           
             36.
             
             Perkins
             .
          
           
             37.
             
             Fayus
             .
          
           
             38.
             
             Ludovicus
             de
             Dieu
             .
          
           
             39.
             
             Ragerus
             .
          
           
             40
             Hemmingius
             .
          
           
             41.
             
             Yates
             .
          
           
             42.
             
             Coccelus
             .
          
           
             43.
             
             Prideaux
             .
          
           
             44.
             
             Dr.
             Hammond
             .
          
           
             45.
             
             English
             Catechism
             .
          
           
             46.
             
             Bullinger
             .
          
           
             47.
             
             Whittaker
             .
          
           
             48.
             
             Gataker
             .
          
           
             50.
             
             Tzegedinus
             .
          
           
             51.
             
             Ravanellus
             .
          
           
             52.
             
             The
             Scottish
             Church
             .
          
           
             53.
             
             Helvetian
             .
             Confession
             .
          
           
             54
             Professores
             Salmurlenses
             .
          
           
             55.
             
             Mollnaeus
             .
          
           
             56.
             
             Mr.
             Crook
             .
          
           
             57.
             
             Mr.
             Liford
             ▪
             
          
           
             58.
             
             Three
             Divines
             of
             Scotland
             .
          
           
             †
             This
             is
             the
             passage
             Mr.
             Humphrey
             citeth
             ,
             which
             I
             d●sire
             may
             be
             rightly
             understood
             .
          
           
             I
             have
             in
             my
             Apology
             desired
             Mr.
             Tombs
             thus
             to
             understand
             me
             .
          
        
         
           Notes for div A26886-e45670
           
             
               Quid
               est
               Pic.
               tas
               ,
               nisi
               Dei
               cultus
               ?
               &
               unde
               il●e
               colitur
               ,
               nisi
               Charitate
               ?
            
             Aug.
             Epist.
             29
             
          
        
         
           Notes for div A26886-e58230
           
             Second
             Vindication
             ,
             pag.
             6
             ,
             7
             ,
             8.
             
          
        
         
           Notes for div A26886-e67210
           
             Suarez
             .
             Mer.
             Disp.
             32.
             sect
             .
             2.
             pag.
             162.
             
          
           
             Calvin
             .
             1.
             
          
           
             2.
             
             Beza
             .
             &
             in
             Eccles.
             ●st
             Hom.
             24
             pag.
             470
             ,
             471.
             
             &
             Annotat.
             in
             1
             Tim.
             4.1
             .
             ●●●untur
             crede●e
             ,
             ●●òd
             c●edere
             vl●●antur
             .
          
           
             3.
             
             Junius
             .
          
           
             4.
             
             Zanchius
             .
          
           
             5.
             
             Polanus
             .
          
           
             6.
             
             Ravannellus
             .
          
           
             7.
             
             Pet.
             Martyr
             .
          
           
             8.
             
             Musculus
             .
          
           
             9.
             
             Rutherford
             .
          
           
             10.
             
             Maccovius
             .
          
           
             11.
             
             Cocceius
             .
          
           
             12.
             
             Luther
             .
          
           
             13.
             
             D●
             .
             Sutlive
             .
          
           
             14.
             
             Amesius
             .
          
           
             15
             Wendeline
             .
          
           
             16.
             
             Keckerman
             .
          
           
             17.
             
             Gomar●us
             .
          
           
             18.
             
             D.
             Humfrey
             .
          
           
             19.
             
             Sharpius
             .
          
           
             20.
             
             Rob.
             Bodius
             Troch
             .
          
           
             21.
             
             Alstedius
             .
          
           
             22.
             
             Geo●g
             .
             Sohnius
             .
          
           
             23.
             
             Melancthon
             .
             Certa
             &
             immota
             veritas
             decet
             ,
             non
             esse
             membra
             Ecclesiae
             eos
             qui
             scienter
             oppugnant
             verhatem
             ,
             &
             stabiliunt
             idola
             &
             vitiosos
             cultu●
             .
             
               Joan.
               Manlius
               Loc.
               Commun
               .
               de
               Eccles.
               pag.
            
             468.
             ex
             Melancth
             .
          
           
             24.
             
             Sideel
             .
          
           
             25.
             
             Maresius
             .
          
           
             26.
             
             Altingius
             .
          
           
             27.
             
             Thes.
             Saimuriens
             .
          
           
             28.
             
             Luc.
             Trelcatius
             senior
             .
          
           
             29.
             
             Th.
             Cartwright
             .
          
           
             30.
             
             Bucer
             &
             Marlorate
             .
          
           
             31.
             Camero
             
          
           
             32.
             
             M.
             Ieanes
             
          
           
             33.
             
             Mr.
             Perkins
             
          
           
             Some
             Papists
             Confessions
             .
          
           
             Fathers
             .